Digitized by the Internet Archive
in 2007 with funding from
IVIicrosoft Corporation
http://www.archive.org/details/buddhistlegends02burluoft
THE HARVARD ORIENTAL SERIES
VOLUME TWE^fTY-NINE
HARVARD ORIENTAL SERIES
EDITED
WITH THE COOPERATION OF VARIOUS SCHOLARS
BY
CHARLES ROCKWELL LANMAN
Professor at Harvard University; Honorary Fellow of the Asiatic Society of
Bengal, of France, of England, and of Germany; Corresponding Member of the
Society of Sciences at Gottingen, the Russian Academy of Sciences, and the
Academie des Inscriptions et Belles-Lettres of the Institute of France
Volume (E^toentj>=i^me
CAMBRIDGE, MASSACHUSETTS
1921
LSansk
BUDDHIST LEGENDS
©ranslateb from tift original ^ali text of tfie
DHAMMAPADA COMMENTARY
BY
EUGENE WATSON BURLINGAME
Fellow of the American Academy of Arts and Sciences; sometime
Harrison Fellow for Research, University of Pennsylvania, and
Johnston Scholar in Sanskrit, Johns Hopkins University;
Lecturer on Pali (1917-1918) in Yale University
¥
PART 2: Translation of Books 3 to 12
CAMBRIDGE, MASSACHUSETTS \
1921
Volumes 28 and 29 and 30, first issue : 1000 copies each
Copyright, 1921, by the Harvard University Press
Composed on the monotype, and printed from electrotype plates, by
The University Press : John Wilson & Son, Incorporated,
Cambridge, Massachusetts, U.S.A.
BOOK III. THOUGHTS, CITTA VAGGA
HI. 1. ELDER MEGHIYA ^
Thoughts, unsteady, fickle. This religious instruction was given
by the Teacher while he resided on Calika mountain with reference
to Venerable Meghiya. (For the story of this Elder, the entire Meghiya
Suttanta should be related in detail.) ^ [287]
Once upon a time, by reason of attachment to the Three Evil
Thoughts, Lust, Hatred, Delusion, Elder Meghiya was unable to
practice Exertion in this mango-grove and returned to the Teacher.
The Teacher addressed him as follows, "Meghiya, you committed
a grievous fault. I asked you to remain, saying to you, *I am now
alone, Meghiya. Just wait until some other monk appears.' But
despite my request, you went your way. A monk should never leave
me alone and go his way when I ask him to remain. A monk should
never be controlled thus by his thoughts. As for thoughts, they are
flighty, and a man ought always to keep them under his own control."
So saying, the Teacher pronounced the two following Stanzas,
33. Thoughts, unsteady, fickle, diflScult to guard, diflBcult to control,
A wise man makes straight, even as a fletcher his arrow.
34. Like a fish thrown up on dry land from his watery home.
These thoughts Writhe and quiver in their efforts to shake off the power of
Mara. [289]
At the conclusion of the Stanzas Elder Meghiya was established in
the Fruit of Conversion and many others in the Fruits of the Second and
Third Paths.
m. 2. THE MIND-READER 3
Thoughts are unruly and flighty. This religious instruction was
given by the Teacher while he was in residence at Savatthi with
reference to a certain monk. [290]
1 Cf. Thera-Gaihd Commentary, Ixvi. Text: N i. 287-289.
* Anguttara, iv. 354-358. Cf . also Uddna, iv. 1 : 34-37.
3 Cf. Hardy's Manual of Buddhism, pp. 287-290. Text: N i. 290-297. '
2 Book 3, Story 2, Dhammapada 35 [N.i.2904-
In the country of the king of the Kosalans, it appears, at the foot
of a mountain, was a certain thickly settled village named Matika.
Now one day sixty monks who had received from the Teacher a
Subject of Meditation leading to Arahatship came to this village and
entered it for alms. Now the headman of this village was a man
named Matika. When Matika's mother saw the monks, she provided
them with seats, served them with rice-porridge flavored with all
manner of choice flavors, and asked them, "Reverend Sirs, where do
you desire to go?'' "To some pleasant place, great lay disciple."
Knowing that the monks were seeking a place of residence for the sea-
son of the rains, she flung herself at their feet and said to them, "If
the noble monks will reside here during these three months, I will
take upon myseK the Three Refuges and the Five Precepts and will
perform Fast-day duties." The monks consented, thinking to them-
selves, "With her assistance we shall be free from anxiety on the score
of food and shall be able to effect Escape from Existence."
Matika's mother superintended the erection of a monastery to
serve as their place of residence, presented it to them, and the monks
took up their residence there. On a certain day they met together
and admonished each other as follows, "Brethren, it behooves us not
to live the life of Heedlessness, for before us stand the Eight Great
Hells with gates wide open, even as our own houses. Now we have
come hither thus, having received a Subject of Meditation from the
living Buddha. And the favor of the Buddhas cannot be won by a
deceitful person, even though he walk in their very footsteps. Only
by doing the will of the Buddhas can their favor be won. Therefore
be Heedful. Two monks may neither stand nor sit in any one place.
In the evening we shall meet together to wait upon the Elder, and
early in the morning we shall meet together when it is time to go the
rounds for alms. At other times two of us must never be together.
If, however, a monk be taken sick, [291] let him come to the monastery
court and strike a bell. At the signal given by the stroke on the bell,
we will come together and provide a remedy for him." Having made
this agreement, they entered upon residence.
One day, while the monks were in residence, that female lay disciple
took ghee, molasses, and other kinds of food and at eventide, accom-
panied by a retinue of slaves and servants, went to the monastery.
Seeing no monks, she asked some men, "Where have the noble monks
gone?" "My lady, they must be sitting in their own respective night-
quarters and day-quarters." "What must I do in order to see them?"
I
N. 1.29213] The mind-reader 3
Men who knew about the agreement made by the Congregation of
Monks said, "If you strike the bell, my lady, they will assemble." So
she struck the bell. When the monks heard the sound of the bell, they
thought to themselves, "Someone must be sick." And coming forth
from their several quarters, they assembled in the monastery court.
No two monks came by the same path.
When the female lay disciple saw them approach one at a time, each
from his own quarters, she thought to herself, "My sons must have
had a quarrel with each other." So, after paying obeisance to the
Congregation of Monks, she asked them, "Have you had a quarrel.
Reverend Sirs.?" "No indeed, great lay disciple." "If, Reverend
Sirs, there is no quarrel among you, how is it that, whereas in coming
to our house you came all together, to-day you do not approach in
this manner, but instead approach one at a time, each from his own
quarters.?" "Great lay disciple, we were sitting each in his own cell,
engaged in the practice of meditation." "What do you mean. Rever-
end Sirs, by this expression, * practice of meditation'.?" "We rehearse
the Thirty-two Constituent Parts of the Body, and thus obtain a clear
conception of the decay and death inherent in the body, great lay
disciple." "But, Reverend Sirs, are you alone permitted to rehearse
the Thirty-two Constituent Parts of the Body, and thus obtain a clear
conception of the decay and death inherent in the body; or are we
also permitted to do this.?" [292] "This practice is forbidden to none,
great lay disciple." "Well then, teach me also the Thirty- two Con-
stituent Parts of the Body and show me how to obtain a clear concep-
tion of the decay and death inherent in the body." "Very well, lay
disciple," said the monks, "learn them." So saying, they taught her
all. She began at once to rehearse the Thirty-two Cpnstituent Parts
of the Body, striving thereby to obtain for herself a clear conception
of the decay and death inherent in the body. So successful was she
that even in advance of those monks she attained the Three Paths
and the Three Fruits, and by the same Paths won the Four Super-
natural Powers and the Higher Faculties.
Arising from the bliss of the Paths and the Fruits, she looked with
Supernatural Vision and considered within herself, "At what time did
my sons attain this state.?" Immediately she became aware of the
following, "All these monks are still in the bondage of Lust, Hatred,
Delusion. They have not yet, by the practice of Ecstatic Meditation,
induced Spiritual Insight." Then she pondered, "Do my sons possess
the dispositions requisite for the attainment of Arahatship or do they
4 Book 3, Story 2, Dhammaj)ada 35 [N. 1.29213-
not?" She perceived, "They do." Then she pondered, "Do they pos-
sess suitable lodgings or do they not.^" Immediately she perceived
that they did. Then she pondered, "Have they proper companions
or have they not.^^" Immediately she perceived that they had. Finally
she pondered the question, "Do they receive proper food or do they
not?" She perceived, "They do not receive proper food."
From that time on she provided them with various kinds of rice-
porridge and with all manner of hard food and with soft food flavored
with various choice flavors. And seating the monks in her house, she
offered them Water of Donation and presented the food to them, say-
ing, "Reverend Sirs, take and eat whatever you desire." As the result
of the wholesome food they received, their minds became tranquil;
and as the result of tranquillity of mind, they developed Spiritual
Insight and attained Arahatship, together with the Supernatural
Powers. Then the thought occurred to them, "The great female lay
disciple has indeed been our support. Had we not received wholesome
food, we should never have attained the Paths and the Fruits. As
soon as we have completed our residence and celebrated the Terminal
Festival, [293] let us go visit the Teacher." Accordingly they took
leave of the great female lay disciple, saying, "Lay disciple, we desire
to see the Teacher." "Very well, noble sirs," said she. So she accom-
panied them on their journey a little way, and then, saying, "Look in
on us again. Reverend Sirs," and many other pleasant words, she
returned to her house.
Whep those monks arrived at Savatthi, they paid obeisance to the
Teacher and sat down respectfully on one side. The Teacher said to
them, "Monks, you have evidently fared well, had plenty to eat, and
not been troubled on the score of food." The monks replied, " We have
indeed fared well. Reverend Sir, had plenty to eat, and by no means
been troubled on the score of food. For a certain female lay disciple,
the Mother of Matika, knew the course of our thoughts, insomuch
that the moment we thought, *0h that she would prepare such and
such food for us !' she prepared the very food we thought of and gave
to us." Thus did they recite her praises.
A certain monk, who heard his brethren praise the virtues of their
hostess, conceived a desire to go there. So obtaining a Subject of
Meditation from the Teacher, he took leave of the Teacher, saying,
"Reverend Sir, I intend to go to that village." And departing from
Jetavana, he arrived in due course at that village and entered the
monastery. On the very day he entered the monastery he thought
-N. 1.29421] The mind-reader 5
to himself, "I have heard it said that this female lay disciple knows
every thought that passes through the mind of another. Now I have
been wearied by my journey and shall not be able to sweep the mon-
astery. Oh that she would send a man to make ready the monastery
for me!" The female lay disciple, sitting in her house, pondering
within herself, became aware of this fact and sent a man thither,
saying to him, "Go make ready the monastery and turn it over to
him." The man went and swept the monastery and turned it over
to him. Then the monk, desiring to have water to drink, thought to
himself, * ' Oh that she would send me some sweetened water ! ' ' Straight-
way the female lay disciple sent it. On the following day, early in the
morning, he thought to himself, "Let her send me rice-porridge with
plenty of butter, together with some dainty bits." The female lay
disciple straightway did so. [294] After he had finished drinking the
porridge, he thought to himself, "Oh that she would send me such
and such hard food!" The female lay disciple straightway sent this
also to him.
Then he thought to himself, "This female lay disciple has sent me
every single thing I have thought of. I should like to see her. Oh
that she would come to me in person, bringing with her soft food
seasoned with various choice seasonings!" The female lay disciple
thought to herself, "My son wishes to see me, desires me to go to
him." So procuring soft food, she went to the monastery and gave
it to him. When he had eaten his meal, he asked her, "Lay disciple,
your name is Mother of Matika.?" "Yes, dear son." "You know the
thoughts of another.?" "Why do you ask me, dear son.?" "You
have done for me every single thing I have thought of; that is why I
ask you." "Many are the monks who know the thoughts of another,
dear son." "I am not asking anyone else; I am asking you, lay dis-
ciple." Even under these circumstances the female lay disciple avoided
saying, "I know the thoughts of another," and said instead, "Those
who know not the thoughts of another do thus, my son."
Thereupon the monk thought to himself, "I am in a most embar-
rassing position. They that are unconverted entertain both noble
and ignoble thoughts. Were I to entertain a single sinful thought,
she would doubtless seize me by the topknot, bag and baggage, as
she would seize a thief, and do me harm. Therefore I had best run
away from here." So he said to the female lay disciple, "Lay disciple,
I intend to go away." "Where are you going, noble sir.?" "To the
Teacher, lay disciple." "Reside here for a while. Reverend Sir."
6 Booh 3, Story 2, Dhammapada 35 [N. 1.29421-
"I can no longer reside here, lay disciple. I must positively go away."
With these words he departed and went to the Teacher.
The Teacher asked him, "Monk, are you no longer residing there.^^"
"No, Reverend Sir, I cannot reside there any longer." "For what
reason, monk.'^" "Reverend Sir, that female lay disciple knows every
single thought that passes through my mind. It occurred to me,
'They that are unconverted entertain both noble and ignoble thoughts.
Were I to entertain a single sinful thought, she would doubtless seize
me by the topknot, bag and baggage, as she would seize a thief, and do
me harm.' That is why I have returned." "Monk, that is the very
place where you ought to reside." [295] "I cannot. Reverend Sir,
I will not reside there any longer." "Well then, monk, can you guard
just one thing .f^" "What do you mean. Reverend Sir.^^" "Guard
your thoughts alone, for thoughts are hard to guard. Restrain your
thoughts alone. Do not concern yourself with aught else, for thoughts
are unruly." So saying, he pronounced the following Stanza,
35. Thoughts are unruly and flighty, and flit and flutter wherever they list.
It is a good thing to tame the thoughts ; tamed thoughts bring happiness. [296]
When the Teacher had admonished that monk, he dismissed him,
saying, " Go, monk, concern yourself with nothing else. Resume resi-
dence in that same place." And that monk, after being admonished
by the Teacher, went to that same place and concerned himself with
nothing other than his thoughts. The great female lay disciple looked
with Supernatural Vision. Seeing the Elder, she determined by her
own knowledge alone the following fact, "My son has now gained a
Teacher who gives admonition and has returned once more." And
forthwith she prepared wholesome food and gave it to him. Once
having received wholesome food, in but a few days the Elder attained
Arahatship.
As the Elder passed his days in the enjoyment of the bliss of the
Paths and the Fruits, he thought to himself, "The great female lay
disciple has indeed been a support to me. By her assistance I have
gained Release from Existence." And he considered within himself,
"Has she been a support to me in my present state of existence only,
or has she been a support to me in other states of existence also, as I
have passed from one state of existence to another in the round of
existences.^" With this thought in mind he recalled a hundred states
of existence less one. Now in a hundred states of existence less one
that female lay disciple had been his wife, and her affections had been
-N.1.29718] The mind-reader 7
set on other men, and she had caused him to be deprived of life. When,
therefore, the Elder beheld the huge pile of demerit she had accumu-
lated, he thought to himself, "Oh, what wicked deeds this female lay
disciple has committed!"
The great female lay disciple also sat in her house, considering
within herself the following thought, "Has my son reached the goal of
the religious life?" Perceiving that he had attained Arahatship, she
continued her reflections as follows, "When my son attained Arahat-
ship, he thought to himself, 'This female lay disciple has indeed been
a powerful support to me.' Then he considered within himself, 'Has
she been a support to me in previous states of existence also or has she
nol?' With this thought in mind he recalled a hundred states of
existence less one. Now in a hundred states of existence less one I
conspired with other men and deprived him of life. [297] When,
therefore, he beheld the huge pile of demerit I thus accumulated, he
thought to himself, 'Oh, what wicked deeds this female lay disciple
has committed!' Is it not possible that, as I have passed from one
state of existence to another in the round of existences, I have rendered
assistance to him.?"
Considering the matter further, she called up before her mind her
hundredth state of existence and became aware of the following, "In
my hundredth state of existence I was his wife. On a certain occasion,
when I might have deprived him of life, I spared his life. I have
indeed rendered great assistance to my son." And still remaining
seated in her house, she said, "Discern further and consider the
matter." By the power of Supernatural Audition the monk immedi-
ately heard what she said. Discerning further, he called up before his
mind his hundredth state of existence and perceived that in that
state of existence she had spared his life. Filled with joy, he thought
to himself, "This female lay disciple has indeed rendered great assist-
ance to me." Then and there, reciting the questions relating to the
Four Paths and Fruits, he passed into that form of Nibbana in which
no trace of the Elements of Being remains.
8 Book 3, Story 3. Dhammapada 36 [N.i.297i5-
III. 3. A DISCONTENTED MONK ^
Thoughts are exceedingly hard to see. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to a certain discontented monk.
We are told that while the Teacher was in residence at Savatthi, a
certain treasurer's son approached an Elder who resorted to his house
for alms and said to him, "Reverend Sir, I desire to obtain Release
from Suffering. Tell me some way by which I can obtain Release
from Suffering." [298] The Elder replied, "Peace be unto you,
brother. If you desire Release from Suffering, give ticket-food, give
fortnightly food, give lodging during the season of the rains, give
bowls and robes and the other Requisites. Divide your possessions
into three parts: with one portion carry on your business; with
another portion support son and wife; dispense the third portion in
alms in the Religion of the Buddha."
"Very well. Reverend Sir," said the treasurer's son, and did all in
the prescribed order. Having done all, he returned to the Elder and
asked him, "Reverend Sir, is there anything else I ought to do.^^"
"Brother, take upon yourself the Three Refuges and the Five Pre-
cepts." The treasurer's son did so, and then asked whether there
was anything else he ought to do. "Yes," replied the Elder, "take
upon yourself the Ten Precepts." "Very well, Reverend Sir," said
the treasurer's son, and took upon himself the Ten Precepts. Because
the treasurer's son had in this manner performed works of merit,
one after another (anupubbena), he came to be called Anupubba.
Again he asked the Elder, "Reverend Sir, is there anything else I
ought to do.?" The Elder replied, "Yes, become a monk." The
treasurer's son immediately retired from the world and became a
monk.
Now he had a teacher who was versed in the Abhidhamma and a
preceptor who was versed in the Vinaya. After he had made his full
profession, whenever he approached his teacher, the latter repeated
questions found in the Abhidhamma, "In the Religion of the Buddha
it is lawful to do this, it is unlawful to do that." And whenever he
approached his preceptor, the latter repeated questions found in the
Vinaya, "In the Religion of the Buddha it is lawful to do this, it is
» Text: N i. 297-300.
-N. 1.29926] A discontented monk 9
unlawful to do that; this is proper, this is improper." After a time
he thought to himself, "Oh, what a wearisome task this is! I became
a monk in order to obtain Release from Suffering, but here there is
not even room for me to stretch out my hands. [299] It is possible,
however, to obtain Release from Suffering, even if one live the house-
life. I had best become a householder once more."
From that time forth, discontented and dissatisfied, he rehearsed
the Thirty-two Constituent Parts of the Body no more and received
instruction no more. He became emaciated, his skin shriveled up,
veins stood out all over his body, weariness oppressed him, and his
body was covered with scabs. The probationers and novices asked
him, "Brother, how is it that wherever you stand, wherever you sit,
you are sick of the jaundice, emaciated, shriveled up, your body covered
with scabs.? What have you done.?" "Brethren, I am discontented."
"Why.?" He told them his story, and they told his teacher and his
preceptor, and his teacher and his preceptor took him with them to
the Teacher.
Said the Teacher, "Monks, why have you come?" "Reverend
Sir, this monk is dissatisfied in your Religion." "Monk, is what they
say true.?" "Yes, Reverend Sir." "Why are you dissatisfied.?"
"Reverend Sir, I became a monk in order to obtain Release from
Suffering. My teacher has recited passages from the Abhidhamma, and
my preceptor has recited passages from the Vinaya. Reverend Sir, I
have come to the following conclusion, * Here there is not even room for
me to stretch out my hands. It is possible for me to obtain Release
from Suffering as a householder. I will therefore become a house-
holder.' " "Monk, if you can guard one thing, it will not be necessary
for you to guard the rest." "What is that, Reverend Sir.?" "Can
you guard your thoughts.?" "I can. Reverend Sir." "Well then,
guard your thoughts alone." Having given this admonition, the
Teacher pronounced the following Stanza,
36. Thoughts are exceedingly hard to see, exceedingly subtle, and flit and flutter
wherever they list.
A wise man should guard his thoughts; guarded thoughts bring happiness.
10 Book S, Story ^. Dhammapada 37 [N.i.soois-
III. 4. NEPHEW SANGHARAKKHITA 1
Thoughts wander afar. This religious instruction was given by
the Teacher while he was in residence at Savatthi with reference to
Sangharakkhita. [300]
The story goes that a certain youth of respectable family living at
Savatthi, after hearing a sermon of the Teacher, retired from the world,
was received into the Order, made his full profession, and in but a few
days attained Arahatship. He was known as Elder Sangharakkhita.
[301] When his youngest sister gave birth to a son, she named him
after the Elder, and thus he came to be known as Nephew Sangharak-
khita. When Nephew Sangharakkhita came of age, he entered the
Order under the Elder, and after making his full profession, entered
upon residence for the period of the rains at a certain village monas-
tery. Receiving two sets of robes such as are worn by monks during
the period of the rains, one seven cubits long, the other eight cubits
long, he decided to present the robe eight cubits long to his preceptor
and to keep the robe seven cubits long for himself. When he had
completed residence, he set out for the purpose of seeing his preceptor
and journeyed from place to place, receiving alms by the way.
He arrived at the monastery before the Elder arrived. Entering
the monastery, he swept the Elder's day-quarters, set out water for
bathing the feet, prepared a seat, and then sat down, watching the
road by which the Elder would approach. When he saw the Elder
approach, he advanced to meet him, took his bowl and robe, seated
the Elder with the words, "Pray be seated. Reverend Sir," took a
palm-leaf fan and fanned him, gave him water to drink, and bathed
his feet. Finally he brought forth the robe, laid it at the Elder's feet,
and said, "Reverend Sir, pray wear this robe." Having so done, he
resumed fanning him. Said the Elder to the nephew, " Sangharakkhita,
I have a complete set of robes; you wear this robe yourself." "Rev-
erend Sir, from the moment I received this robe I set my heart on
giving it to you alone. Pray make use of it." "Never mind, Sangha-
rakkhita, my set of robes is complete; you wear this robe yourself."
"Reverend Sir, pray do not refuse the robe, for if you wear it, great
will be the fruit I shall receive thereby."
Although the younger monk repeated his request several times,
1 Text: N i. 300-305.
-N. 1.3037] Nephew Sangharakkhita 11
[302] the Elder refused to accept the present of the robe. So, as the
younger monlc stood there fanning the Elder, he thought to himself,
"While the Elder was a layman, I stood in the relation of nephew to
him. Since he has been a monk, I have been his fellow-resident. But
in spite of this he is not willing as my preceptor to share my possessions.
If he is not willing to share my possessions with me, why should I
longer remain a monk.'^ I will become a householder once more."
Then the following thought occurred to him, "It is a hard thing to
live the house-life. Suppose I become a householder once more;
how shall I gain a living .f^" Finally the following thought occurred
to him,^
"I will sell this robe eight cubits long and buy me a she-goat.
Now she-goats are very prolific, and as fast as the she-goat brings
forth young, I will sell them, and in this way accumulate some capital.
As soon as I have accumulated some capital, I will fetch me a wife.
My wife will bear me a son, and I will name him after my uncle. I
will put my son in a go-cart, and taking son and wife with me, will
go to pay my respects to my uncle. As I journey by the way, I will
say to my wife, 'Just bring me my son; I wish to carry him.' She
will reply, * Why should you carry this boy.^^ Come, push this go-cart.'
So saying, she will take the boy in her arms, thinking to herself, *I
will carry him myself.' But lacking the necessary strength to carry
him, she will let him fall in the path of the wheels, and the go-cart
will run over him. Then I will say to her, 'You would not even give
me my own son to carry, although you were not strong enough to
carry him yourself. You have ruined me.' So saying, I will bring
down my stick on her back."
Thus pondered the younger monk [303] as he stood fanning the
Elder. As he concluded his reflections, he swung his palm-leaf fan
and brought it down on the head of the Elder. The Elder considered
within himself, "Why did Sangharakkhita strike me on the head.'^"
Immediately becoming aware of every single thought that had passed
through the mind of his nephew, he said to him, "Sangharakkhita,
you did not succeed in hitting the woman; but what has an old
Elder done to deserve a beating.?" The younger monk thought to
himself, "Oh, I am ruined! My preceptor, it appears, knows every
thought that has passed through my mind. What have I to do with
the life of a monk any longer.?" Straightway he threw his fan away
^ Cf. Panchatantra: Purnabhadra's recension, v. vii; Tantrakhydyika, v. i.
12 Book 3y Story ^, Dhammapada 87 [N.l.soss-
and started to run off. But the probationers and novices ran after
him, caught him, and led him to the Teacher.
When the Teacher saw those monks, he asked them, "Monks, why
have you come here.^ Have you captured a monk.^" "Yes, Reverend
Sir. This probationer became discontented and ran away, but we
captured him and have brought him to you." "Monk, is what they
say true.?" "Yes, Reverend Sir." "Monk, why did you commit so
grievous a fault.? Are you not the son of a Buddha the powers of
whose will are ever active.? And once having retired from the world
in the Religion of a Buddha like me, though you failed through self-
conquest to win for yourself the title of one who has attained the
Fruit of Conversion or the Fruit of the Second Path or the Fruit of
the Third Path or Arahatship, yet for all that, why did you commit
so grievous a fault as this.?"
" I am discontented. Reverend Sir." " Why are you discontented?"
In reply the younger monk related the whole story of his experiences,
from the day he received the robes worn by monks in residence to the
moment when he struck the Elder on the head with his palm-leaf fan.
"Reverend Sir," said he, "that is why I ran away." [304] Said the
Teacher, "Come, monk; be not disturbed. The mind has a way of
dwelling on subjects that are far off. One should strive to free it
from the bonds of Lust, Hatred, and Delusion." So saying, he pro-
nounced the following Stanza,
37. Thoughts wander afar, wander alone, are bodiless, seek a hiding place;
Whoso restrain their thoughts will obtain release from the bond of Mara.
III. 5. ELDER THOUGHT-CONTROLLED 1
He whose heart abides not steadfast. This religious instruction was
given by the Teacher while he was in residence at Savatthi with
reference to Elder Thought-controlled, Cittahattha. [305]
The story goes that a certain youth of respectable family, living
at Savatthi, went into the forest to look for an ox that was lost. When
it was midday, he saw the ox and released the herds, and being op-
pressed by hunger and thirst, thought to himself, "I can surely get
something to eat from the noble monks." So he entered the monastery,
^ This is a free version of Jdtaka 70: i. 311-315. The Jdtaka, however, quotes
not Dhammapada 38, but Dhammapada 35. Text: N i. 305-313.
-N. 1.30625] Elder Thought-controlled 13
went to the monks, bowed to them, and stood respectfully on one
side. Now at that time the food which remained over and above to
the monks who had eaten lay in the vessel used for refuse. When
the monks saw that youth, exhausted by hunger as he was, they said
to him, "Here is food; take and eat it." (When a Buddha is living
in the world, there is always a plentiful supply of rice-porridge, to-
gether with various sauces and curries.) [306] So the youth took
and ate as much food as he needed drank water, washed his hands,
and then bowed to the monks and asked them, "Reverend Sirs, did
you go to some house by invitation to-day?" "No, lay disciple;
monks always receive food in this way."
The youth thought to himself, "No matter how busy and active
we may be, though we work continually both by night and by day,
we never get rice-porridge so deliciously seasoned. But these monks,
according to their own statement, eat it continually. Why should I
remain a layman any longer.^* I will become a monk." Accordingly
he approached the monks and asked to be received into the Order.
The monks said to him, "Very well, lay disciple," and received him
into the Order. After making his full profession, he performed all the
various major and minor duties; and in but a few days, sharing in
the rich offerings which accrue to the Buddhas, he became fat and
well-liking.
Then he thought to himself, "Why should I live on food obtained
by making alms-pilgrimages.'^ I will become a layman once more."
So back he went and entered his house. After working in his house
for only a few days, his body languished. Thereupon he said to him-
self, "Why should I endure this suffering any longer.? I will become a
monk." So back he went and became a monk again. But after
spending a few days as a monk, becoming discontented once more,
off he went again. Now when he was a monk, he was a helper of the
other monks. After a few days he became discontented again and said
to himself, "Why should I live the life of a layman any longer.? I
will become a monk." So saying, he went to the monks, bowed, and
asked to be received into the Order. Because he had helped them,
the monks received him into the Order once more. In this manner
he entered the Order and left it again six times in succession. The
monks said to themselves, "This man lives under the sway of his
thoughts." So they gave him the name Thought-controlled, Elder
Cittahattha.
As he was thus going back and forth, his wife became pregnant.
14
Book 3, Story 5. Dhammapada 38-39 [N.i.307i-
The seventh time [307] he returned from the forest with his farming
implements he went to the house, put his implements away, and
entered his own room, saying to himself, "I will put on my yellow robej
again." Now his wife happened to be abed and asleep at the time.
Her undergarment had fallen off, saliva was flowing from her mouth,
she was snoring, her mouth was wide open; she appeared to him like
a swollen corpse. Grasping the thought, "All that is in this world is
transitory, is involved in suffering," he said to himself, "To think
that because of her, all the time I have been a monk, I have been
unable to continue steadfast in the monastic life !" Straightway taking
his yellow robe by the hem, he ran out of the house, binding the robe
about his belly as he ran.
Now his mother-in-law lived in the same house with him. When
she saw him departing in this wise, she said to herself, "This renegade,
who but this moment returned from the forest, is running from the
house, binding his yellow robe about him as he runs, and is making
for the monastery. What does this mean.''" Entering the house and
seeing her daughter asleep, she knew at once, "It was because he
saw her asleep that he became disgusted and went away." So she
shook her daughter and said to her, "Rise, hag. Your husband saw
you asleep, became disgusted, and went away. You will have him
no more for your husband henceforth." "Begone, mother. What
matters it whether he has gone or not.'' He will be back again in but
a few days." [308]
As Cittahattha proceeded on his way, repeating the words, "All
that is in this world is transitory, is involved in suffering," he obtained
the Fruit of Conversion. Continuing his journey, he went to the
monks, bowed to them, and asked to be received into the Order.
"No," said the monks, "we cannot receive you into the Order. Why
should you become a monk.'' Your head is like a grindstone." "Rev-
erend Sirs, receive me into the Order just this once." Because he
had helped them, they received him into the Order. After a few
days he attained Arahatship, together with the Supernatural Faculties.
Thereupon they said to him, "Brother Cittahattha, doubtless you
alone will decide when it is time for you to go away again; you have
tarried here a long while this time." "Reverend Sirs, when I was
attached to the world, I went away; but now I have put away attach-
ment to the world; I have no longer any desire to go away." The
monks went to the Teacher and said, "Reverend Sir, we said such
and such to this monk, and he said such and such to us in reply. He
-N.1.3119] Elder Thought-controlled 15
utters falsehood, says what is not true." The Teacher replied, "Yes,
monks, when my son's mind was unsteady, when he knew not the
Good Law, then he went and came. But now he has renounced both
good and evil." So saying, he pronounced the following Stanzas,
38. He whose heart abides not steadfast.
He who knows not the Good Law,
He whose faith flounders about,
Such a man lacks perfect wisdom.
39. He whose heart is unwetted by the rain of lust.
He whose heart is unsinged by the fire of ill-will.
He who has renounced both good and evil.
He who is vigilant, — such a man has nothing to fear. [310]
Now one day the monks began a discussion: "Brethren, grievous
indeed are these evil passions of ours. So noble a youth as this,
predestined to attain Arahatship, swayed by evil passions, became a
monk seven times, and seven times returned to the world." The
Teacher heard them discussing this matter, went at an opportune
moment, entered the Hall of Truth, sat down in the Seat of the Buddha,
and asked them, "Monks, what is it you are sitting here now talking
about.f^" When they told him, he said, "It is precisely so, monks.
The evil passions are indeed grievous. If they could take on material
forms, so that they could be put away somewhere, a World would
be too restricted for them and the Heaven of Brahma too low for
them. There would not be room for them anywhere. They bewilder
even one like me, possessed of wisdom, a being of noble birth. Who
can describe their effect on others.'^ For in a previous state of exist-
ence even I, all because of half a pint-pot of seed-beans [311] and a
blunt spade, became a monk six times and returned to the world six
times." "When did that happen, Reverend Sir .5^" "Do you wish
to hear about it, monks.^" "Yes, Reverend Sir." "Well then, listen."
So saying, the Teacher related the following
5 a. Story of the Past: Kuddala and his spade
Once upon a time, when Brahmadatta reigned at Benares, there
dwelt at Benares a certain wise man named Spade Sage, Kuddala.
He became a monk of an heretical Order and dwelt for eight months
in the Himalaya country. One night during the season of the rains,
when the ground was wet, he thought to himself, "I have in my house
half a pint-pot of seed-beans and a blunt spade; my seed-beans
16 Book S, Story 5. Dhammapada 38-39 [N.i.siio-
must not be lost." So he returned to the world, tilled a certain plot
of ground with his spade, planted that seed, and put a fence around
it. When the beans were ripe, he pulled them up, and setting aside a
pint-pot of beans for seed, he used the rest for food. Then he thought
to himself, "Why should I live the life of a layman any longer.? I
will reside in the Himalaya country for eight months more as a monk."
So he departed from his house and became a monk once more. In this
manner, all because of half a pint-pot of seed-beans and a blunt spade,
he became a monk seven times, and seven times returned to the
world.
The seventh time he thought to himself, "Seven times I have re-
turned to the world after becoming a monk, all because of this blunt
spade. I will throw it away somewhere." So he went to the bank of
the Ganges, carrying the pint-pot of seed-beans and the blunt spade
with him. As he stood on the bank of the river, he thought to him-
self, "If I see the spot where these things fall, I may be tempted to
descend into the river and fish them out. Therefore I will take care
to throw them in such a way that I shall not see where they fall."
Accordingly he wrapped the pint-pot of seeds in a cloth, tied the
cloth to the handle of the spade, and grasped the spade by the tip of
the handle. And standing there on the bank of the Ganges, he closed
his eyes, whirled the spade three times round over his head, [312]
and flung it into the Ganges. Then he faced about so that he might
not see where the spade fell and cried three times with a loud voice,
"I have conquered! I have conquered!"
Just at that moment the king of Benares, who had returned from
suppressing disorder on his frontier and pitched camp on the bank
of the river and descended into the stream to bathe, heard that cry.
Now the cry, "I have conquered!" is a cry kings do not like to hear.
The king of Benares therefore went to Cittahattha and said, "I
have but just put my enemy under my feet and have returned with
the thought in my mind, *I have conquered!' But you have just
cried out, *I have conquered! I have conquered!' What do you mean
by this.?" Said Spade Sage, "You have conquered bandits that are
without. The victory you have won will have to be won again. But
I have conquered an enemy that is within, the bandit of desire. He
will never conquer me again. Victory over him is the only true vie-'
tory," So saying, he pronounced the following Stanza,
That victory is no true victory which must be won again;
That victory is true victory which need not be won again.
-N.1.31316] Elder Thought-controlled 17
At that moment, gazing upon the Ganges and meditating upon
the element of water. Spade Sage acquired Specific Attainment,
whereupon he rose from the ground and sat cross-legged in the air.
The king after hearing the religious instruction of the Great Being,
paid obeisance to him, requested him to receive him as a monk, and
became a monk, together with his entire force; his retinue extended
for a distance of a league. Another king who was his neighbor, hear-
ing that he had become a monk, thought to himself, "I will seize
his kingdom," and went thither, intending to do so. But when he
saw that prosperous city empty, he thought to himself, "A king who
would give up so beautiful a city to become a monk would certainly
not become a monk to his own hindrance. I also ought to become a
monk." Therefore he went to where the Great Being was, paid
obeisance to him, requested him to receive him as a monk, and became
a monk, together with his retinue. In like manner seven kings in all
became monks; their hermitage was seven leagues long; [313] seven
kings renounced their worldly possessions and became monks. Having
won over all this numerous company, the Great Being lived the holy
life and went to the Heaven of Brahma. End of Story of the Past.
When the Teacher had finished this lesson, he said, "Monks, at that
time I was Spade Sage. Learn from this story how grievous the evil
passions are."
III. 6. MONKS AND TREE-SPIRITS ^
Realizing that this body is fragile as a jar. This religious instruc-
tion was given by the Teacher while he was in residence at Savatthi
with reference to some monks who attained Insight.
At Savatthi, we are told, five hundred monks obtained from the
Teacher a Subject of Meditation leading to Arahatship, and with the
intention of devoting themselves to the practice of meditation, went
a hundred leagues to a large village. When the inhabitants of the
village saw them, they provided them with seats, served them with
choice rice-porridge and other kinds of food, and asked them, "Rever-
end Sirs, where are you going?" The monks replied, "To some pleasant
place." Then said the inhabitants of the village, "Reverend Sirs,
1 For a similar story, see Khuddaka Pdtha Cmnrnentary, ^^-^5^^ 25125-25220.
Kh. cm. is much longer and more detailed. The author of Kh. cm., after giving his
own version of the Buddha's final instructions to the monks, says Apare pan' ahu,
and then proceeds to give an entirely different account. Text: N i. 313-318.
18 Book 3, Story 6. Dhammapada J^O [N.i.siSie-
reside right here during these three months. Under your direction
we will abide steadfast in the Refuges and will keep the Precepts."
The villagers, having obtained the consent of the monks, said, "Rever-
end Sirs, there is a large forest-grove not far from this place. Take up
your residence there." So saying, the villagers dismissed the monks,
and the monks entered the forest.
Thereupon virtuous spirits dwelling in that forest-grove thought,
"A company of monks [314] have come to this forest-grove. If,
however, these monks dwell in this forest-grove, it will be improper for
us longer to take son and wife, climb the trees, and live here." Accord-
ingly they came down from the trees, seated themselves on the ground,
and reflected, "If the monks remain in this place to-night, they will
surely leave to-morrow morning." But on the following day also
the monks, after making their rounds for alms in the village, returned
again to that same forest-grove. Thereupon the spirits thought to
themselves, "Someone must have invited the company of monks for
to-morrow, and for this reason they have returned. To-day they will
not depart, but to-morrow they will surely depart." Reasoning in
this way, they sat for a fortnight on the ground.
Then they thought to themselves, "It is doubtless the intention
of the monks to remain right here during these three months. But
if they do remain here, it will be improper for us to take son and wife,
climb the trees, and live here for three months. Moreover, it will
greatly weary us to sit here on the ground. By what means can we
best drive these monks away.^" Accordingly in the night-quarters,
in the day-quarters, and at the ends of the cloisters the spirits caused
the monks to see bodiless heads and headless trunks and to hear the
voices of demons. At the same time the monks were afflicted with
sneezing and coughing and suffered from many other ailments besides.
They said to each other, "Brother, what ails you.^" "I am afflicted
with sneezing. I am afflicted with coughing." "Brethren, to-day, at
the end of the cloister, I saw a bodiless head. Brethren, in the night-
quarters I saw a headless trunk. [315] Brethren, in the day-quarters
I heard a demon's voice. We ought by all means to leave this place;
this is an unpleasant place for us. Let us go to the Teacher."
Accordingly they departed from the forest-grove, went in due
course to the Teacher, paid obeisance to him, and sat down respect-
fully on one side. Said the Teacher to them, " Monks, were you unable
to dwell in that place .^" "Even so, Reverend Sir. While we dwelt
there, such fearful objects as these presented themselves to our sight.
w
H -N. 1.31618] Monks and tree-spirits 19
H The place was so unpleasant for us that we decided we must leave it.
^m Therefore we have abandoned it and have returned to you." "Monks,
to that very place you ought to return." "We cannot do so, Reverend
Sir." "Monks, when you went there the first time, you went without
I a weapon. Now you must take a weapon with you when you go."
"What kind of weapon. Reverend Sir?"
Said the Teacher, "I will give you a weapon, and the weapon which
I give you you are to take with you when you go." Then he recited
the entire Metta Sutta, beginning as follows, "This must he do who
is skilled to seek his own spiritual good, once he has attained the
Region of Tranquillity: he must be honest and upright and meek and
mild and free from vaingloriousness." Having recited this Sutta, he
said, "Monks, recite this Sutta from the forest-grove, without the
hermitage, and then you may enter within the hermitage." With
these instructions he dismissed them.
They paid obeisance to the Teacher, started out, and in due course
arrived at that forest-grove. Reciting the Sutta in unison without
the hermitage, they entered the forest-grove. Thereupon the spirits
residing throughout the forest-grove conceived friendly feelings in
their hearts for the monks, came forth to meet them, asked the monks
to let them take their bowls and robes, [316] offered to rub their hands
and feet, posted strong guards on all sides, and sat down together with
them. Not a demon's voice was heard. The hearts of those monks
became tranquil. Sitting in their night-quarters and day-quarters
they strove to attain Insight. Fixing in their minds the thought of
the decay and death inherent in their bodies and reflecting upon the
thought, "By reason of its fragile and unstable nature this body is
like a potter's vessel," they developed Spiritual Insight.
The Supremely Enlightened, even as he sat in the Perfumed
Chamber, knowing that those monks had begun to develop Spiritual
Insight, addressed them, "It is even so, monks. This body, by reason
of its fragile and unstable nature, is precisely like a potter's vessel."
So saying, he sent forth a luminous image of himself, and although a
hundred leagues away, appearing to be seated face to face with them,
present in visible form, diffusing six-colored rays of light, pronounced
the following Stanza,
40. Realizing that this body is fragile as a jar, establishing these thoughts as firm as
a city,
One should attack Mara with the weapon of wisdom; one should stand guard over
Mara when he is defeated; one should never rest.
20 Book 3, Story 7. Dhammapada J^l [N.i.3i9i-
III. 7. CRUELTY A CAUSE OF BOILS ^
In no long time this body. This religious instruction was given by
the Teacher while he was in residence at Savatthi with reference to
Elder Putigatta Tissa. [319]
A certain youth of station who lived at Savatthi heard the Teacher
preach the Law, yielded the breast to religion, retired from the world,
and after admission as a full member of the Order became known as
Elder Tissa. As time went on, an eruption broke out on his body. At
first appeared pustules no bigger than mustard-seeds, but as the
disease progressed, they assumed successively the size of kidney-beans,
chick-peas, jujube seeds, emblic myrobalans, and vilva fruits. Finally
they burst open, and his whole body became covered with open sores.
In this way he came to be called Elder Putigatta Tissa. After a time
his bones began to disintegrate, and no one was willing to take care
of him. His under and upper garments, which were stained with
dried blood, looked like net-cakes. His fellow-residents, unable to
care for him, cast him out, and he lay down on the ground without a
protector.
Now the Buddhas never fail to survey the world twice a day. At
dawn they survey the world, looking from the rim of the world towards
the Perfumed Chamber, taking cognizance of all they see. In the
evening they survey the world, looking from the Perfumed Chamber
and taking cognizance of all that is without. Now at this time the
Elder Putigatta Tissa appeared within the net of the Exalted One's
knowledge. The Teacher, knowing that the monk Tissa was ripe
for Arahatship, thought to himself, "This monk has been abandoned
by his associates; at the present time he has no other refuge than me."
Accordingly the Teacher departed from the Perfumed Chamber, and
pretending to be making the rounds of the monastery, went to the
hall where the fire was kept. He washed the boiler, placed it on the
brazier, waited in the fire-room for the water to boil, and when he
knew it was hot, went [320] and took hold of the end of the bed where
that monk was lying.
At that time the monks said to the Teacher, "Pray depart. Rever-
end Sir; we will carry him in for you." So saying, they took up the
bed and carried Tissa into the fire-room. The Teacher caused a
1 Text: N i. 319-322.
-N. 1.3225] Cruelty a cause of boils 21
measure to be brought and sprinkled hot water. He then caused
the monks to take Tissa's upper garment, wash it thoroughly in hot
water, and lay it in the sunshine to dry. Then he went, and taking
his stand near Tissa, moistened his body with hot water and rubbed
and bathed him. At the end of his bath his upper garment was dry.
The Teacher caused him to be clothed in his upper garment and caused
his under garment to be washed thoroughly in hot water and laid in
the sun to dry. As soon as the water had evaporated from his body,
his under garment was dry. Thereupon Tissa put on one of the
yellow robes as an under garment and the other as an upper garment,
and with body refreshed and mind tranquil lay down on the bed. The
Teacher took his stand at Tissa's pillow and said to him, "Monk,
consciousness will depart from you, your body will become useless
and, like a log, will lie on the ground." So saying, he pronounced
the following Stanza,
41. In no long time this body will lie on the ground.
Despised, with consciousness departed, like a useless log. [321]
At the conclusion of the lesson Elder Putigatta Tissa attained
Arahatship and passed into Nibbana. The Teacher performed the
funeral rites over his body, and taking the relics, caused a shrine to be
erected.
The monks asked the Teacher, "Reverend Sir, where was Elder
Putigatta Tissa reborn.^" "He has passed into Nibbana, monks."
"Reverend Sir, how did it happen that such a monk, predestined to
attain Arahatship, came to have a diseased body.^ Why did his bones
disintegrate.'^ Through what deed in a former birth did he obtain
the dispositions requisite for the attainment of Arahatship .f^" " Monks,
all these things happened solely because of deeds he committed in a
previous existence." "But, Reverend Sir, what did he do.^" "Well
then, monks, listen." [322]
7 a. Story of the Past: The cruel fowler
In the dispensation of the Buddha Kassapa, Tissa was a fowler.
He used to catch birds in large numbers, and most of these he served
to royalty. Most of those he did not give to royalty he used to sell.
Fearing that if he killed and kept the birds he did not sell, they would
rot, and desiring to prevent his captive birds from taking flight, he
used to break their leg-bones and wing-bones and lay them aside.
22 Book 3, Story 8, Dhammapada J^2 [N.i.3226-
piling them in a heap. On the following day he would sell them. When
he had too many, he would have some cooked also for himself.
One day, when well-flavored food had been cooked for him, a
monk who was an Arahat stopped at the door of his house on his
round for alms. When Tissa saw the Elder, he made his mind serene,
and thought, "I have killed and eaten many living creatures. A
noble Elder stands at my door, and an abundance of well-flavored
food is in my house. I will therefore give him alms." So he took
the monk's bowl and filled it, and having given him well-flavored
food, saluted the monk with the Five Rests and said, "Reverend Sir,
may I obtain the highest fruit of the Law you have seen." Said the
Elder, returning thanks, "So be it." Monks, it was through the
meritorious deed Tissa then did that this fruit accrued to him. It was
because he broke the bones of birds that his members became diseased
and his bones disintegrated. It was because he gave well-flavored
food to the Arahat that he attained Arahatship.
III. 8. NANDA THE HERDSMAN ^
Whatever a hater may do to a hater. This religious instruction was
given by the Teacher while he was in residence in the Kosala country
with reference to Nanda the herdsman.
At Savatthi, we are told, the householder Anathapindika had a
herdsman named Nanda [323] who tended his herd of cattle. Nanda
was rich, possessed of abundant wealth, possessed of ample means of
enjoyment. We are told that, as did Keniya the ascetic of the matted
locks 2 by retiring from the world, so did Nanda by tending herds and
by managing the king's revenue preserve his own wealth. Again
and again Nanda, taking the five products of the cow, went to the
house of Anathapindika, beheld the Teacher, listened to the Law, and
invited the Teacher to come to his own residence. For some time the
Teacher waited for Nanda's wisdom to ripen, and therefore refrained
from going. But one day, making his round for alms, accompanied
by a large company of monks, perceiving that his wisdom had ripened,
he withdrew from the road and sat down under a certain tree near
Nanda's place of abode.
Nanda went to the Teacher, paid obeisance to him, greeted him in
* Uddrm, iv. 3: 38-39. Text: N i. 322-325.
2 See Digha Commentary, i. 270.
-N. 1.32517] Nanda the herdsman 23
a friendly manner, invited the Teacher to accept his hospitality, and
for seven days gave the Congregation of Monks the choicest of the
five products of the cow. On the seventh day the Teacher, returning
thanks, delivered in orderly sequence the discourse on almsgiving and
other discourses. At the conclusion of the discourse Nanda the
herdsman was established in the Fruit of Conversion. Thereupon he
took the bowl of the Teacher and accompanied him on his way for a
considerable distance. Then said the Teacher, "Halt, disciple."
Straightway Nanda obeyed the Teacher's command, paid obeisance to
him, and turned back.
At that moment a hunter shot an arrow and killed Nanda. The
monks saw this as they were returning, and went and said to the
Teacher, "Reverend Sir, because of your coming here, Nanda the
herdsman gave abundant gifts, accompanied you on your journey,
and was killed as he returned. Had you not come, his death would
not have occurred." [324] The Teacher replied, "Monks, whether
I had gone or not, whether Nanda had gone to the four cardinal points
or to the four intermediate points, he could not possibly have escaped
from death. For what neither thieves nor enemies do, this a corrupt
mind attached to falsehood does to living creatures here in the world."
So saying, he pronounced the following Stanza,
42. Whatever a hater may do to a hater, or an enemy to an enemy,
Thoughts attached to falsehood will do a man yet more harm. [325]
The monks, however, did not ask the Teacher what the disciple
had done in a former birth, and therefore the Teacher said nothing
about it.
m. 9. MOTHER OF TWO AND FATHER OF TWO ^
Neither mother nor father could do this. This religious instruction
was given by the Teacher while he was in residence at the Jetavana
in Savatthi with reference to the treasurer. Elder Soreyya. The story
begins in the city of Soreyya and ends in the city of Savatthi.
While the Supremely Enlightened was in residence at Savatthi,
the following incident took place in the city of Soreyya: A treasurer's
son named Soreyya, together with a certain intimate friend of his,
sitting in a carriage, accompanied by a large retinue, drove out of
1 Text: N i. 325-332.
24
Book 3, Story 9, Dhammapada J^S [N.i.325i7-
the city to bathe. At that moment Elder Maha Kaccayana, intending
to enter the city of Soreyya for alms, was putting on his mantle out-
side of the city gate. When the treasurer's son Soreyya saw the
golden-hued body of the Elder, he thought to himself, "Oh, that this
Elder might become my wife! Else may the hue of my wife's body
become like the hue of his body!" [326]
The instant this thought passed through his mind Soreyya was
transformed from a man into a woman. He descended from the
carriage in embarrassment and took to flight. His attendants, not
understanding what had taken place, said, "What does this mean.^
What does this mean.^^" Soreyya, thus transformed into a woman
set out on the road to Takkasila. His carriage-companion searched
everywhere for him, but failed to find him. When all the members
of the party had bathed, they returned home. They were asked,
"Where is the treasurer's son.?" They replied, "We supposed that,
after bathing, he must have returned home." His mother and father
searched everywhere for him, but failing to find him, wept and la-
mented. And concluding that he must be dead, they gave the funeral
feast.
Soreyya, now a woman, seeing a caravan leader bound for Takka-
sila, followed close behind his wagon. Members of the caravan
noticed her and said, "She keeps following close behind our wagon,
but we do not know whose daughter she is." Said she, "Masters,
drive your own wagon. I will follow on foot." Having continued
her journey on foot for a considerable distance, she bribed her masters
with the present of a seal-ring to make room for her in a certain wagon.
The men of the caravan thought to themselves, "Our treasurer's son,
who lives in the city of Savatthi, has no wife. We will tell him about
this woman, and he will give us a handsome present." So when they
reached Takkasila, they went and said to him, "Master, we [327]
have brought you a jewel of a woman." When the treasurer's
son heard this, he sent for her. Observing that she suited his age
and was exceedingly beautiful, he fell in love with her and married
her.
(For there are no men who have not, at some time or other, been
women; and no women who have not, at some time or other, been
men.^ For example, men who have sinned with the wives of other
men are after death tormented in Hell for hundreds of thousands of
544
^ Cf. the amusing story of the maiden Ruja's seven previous existences in Jdtaka
: vi. 236-240.
-N. 1.32810] Mother of two and father of two 25
p
■ -N.l.S
I years, and upon resuming human estate are reborn as women during
™ a hundred successive states of existence. For even the Elder Ananda,
who fulfilled the Perfections for a hundred thousand cycles of time and
I was a Noble Disciple, reborn as a blacksmith in a certain state of
existence, as he passed from one state of existence to another in the
round of existences, sinned with the wife of another man. As a result
he suffered torment in Hell, and thereafter, because the fruit of his
evil deed was not yet exhausted, he was obliged to spend fourteen
existences as the wife of another man, and seven existences in addition,
before the effect of his evil deed was completely exhausted. On the
^m other hand women, by bestowing alms and performing other works of
merit, by putting away desire to continue in existence longer as women,
by forming the resolution, "May this work of merit of ours avail to
procure for us rebirth as men," obtain rebirth as men after death.
Likewise wives who conduct themselves properly towards their hus-
bands obtain rebirth as men. But this treasurer's son, having
unwisely set his thought on the Elder, was in that very existence
transformed into a woman.)
So the son of the treasurer of Soreyya, transformed into a woman,
was married to the son of the treasurer of Takkasila, and as a result
of their living together, she conceived a child in her womb. When
ten lunar months had elapsed, she gave birth to a son. When the latter
was old enough to walk, she gave birth to a second son. Thus Soreyya,
who was the father of two sons born in the city of Soreyya, became
the mother of two more sons born in the city of Takkasila, making
four sons in all.
Just at this time the treasurer's son who was Soreyya's carriage-
companion set out from the city of Soreyya with five hundred carts,
and arriving at Takkasila, [328] entered town seated in his carriage.
At that moment the woman Soreyya stood at an open window on the
topmost floor of her palace, looking down into the street. As soon as
she saw him, she recognized him, and sending a slave-woman to him,
she summoned him within, provided a seat for him in the great hall
of the palace, and bestowed upon him the usual attentions and honors.
Said the guest to the host, "My lady, I never saw you before, but
you have been exceedingly kind to me. Do you know who I am?"
"Yes, my lord, I know perfectly who you are. Do you not reside in
the city of Soreyya.?" "Yes, my lady." Thereupon his host inquired
after the health of her mother and father and former wife and sons.
**They are very well indeed," replied the visitor, and then queried,
26 Booh S, Story 9. Dhammapada J^S [N. 1.32811-
"Do you know them?" "Yes, my lord, I know them very well. And,
my lord, they have a son. Where is he.^"
"My lady, I beg you not to speak of him. One day, seated in a
carriage together, we drove out of the city to bathe, and all of a sudden
he disappeared. None of us know where he went or whatever became
of him. We searched everywhere for him, but failed to find him.
Finally we told his mother and father, whereupon they wept and
lamented and performed the rites for the dead." "My lord, I am
he." "Go away, my lady. What are you saying? He was an inti-
mate friend of mine, he was like a celestial youth, he was a man."
"Nevermind, my lord; I am he, all the same." " What is the explana-
tion of this?" inquired her visitor. "Do you remember seeing the
noble Elder Maha Kaccayana that day?" inquired his host. "Yes,
I remember seeing him." "Well, [329] when I looked upon the
noble Elder Maha Kaccayana, I thought to myseK, *0h, that this
Elder might become my wife! Else may the hue of my wife's body
become like the hue of his body!' The instant this thought parsed
through my mind I was transformed from a man into a woman. Well,
my lord, I was so embarrassed that I was unable to speak to anyone.
Therefore I took to flight and came here." "Oh, it was very wrong for
you to do what you did. Why did you not tell me? And did you beg
the Elder's pardon?" "No, my lord, I did not beg his pardon. But
do you know where the Elder is?" "He resides near this very city."
"Were he to come here, my lord, I should like to give food in alms to
my noble Elder." "Very well, make provision for him immediately.
I will prevail upon our noble Elder to pardon you."
So Soreyya's former carriage-companion went to the place where
the Elder resided, paid obeisance to him, sat down respectfully on one
side, and said to him, "Reverend Sir, pray receive alms from me
to-morrow." The Elder replied, "Treasurer's son, are you not a
visitor here?" "Reverend Sir, pray do not ask me whether I am a
visitor or not. Receive alms from me to-morrow." The Elder accepted
the invitation, and bounteous provisions were made ready for the
Elder in the house. On the following day the Elder came and stood
at the door of that house. The treasurer's son provided him with a
seat and served him with choice food. Then, taking that woman,
he caused her to prostrate herself before the Elder's feet and said,
"Reverend Sir, pardon my friend." Said the Elder, "What does this
mean?" Said the treasurer's son, "Reverend Sir, this woman used
to be my dearest male friend. One day he looked upon you and
-N. 1.38112] Mother of two and father of two 27
thought this and that and was immediately transformed from a man
into a woman. Pardon her, Reverend Sir." Said the Elder, "Very
well, rise. I pardon you." [330]
As soon as the Elder uttered the words "I pardon you," Soreyya
was transformed from a woman into a man. As soon as she was
transformed again into a man, the son of the treasurer of Takkasila
said to her, "Good friend, since you are the mother of these two boys
and I am their father, they are truly the sons of us both. Therefore
we may continue to live here. Be not unhappy." Soreyya replied,
"Friend, I have undergone two transformations in one state of exist-
ence. First I was a man, then I was a woman, and now I have again
become a man. First I became the father of two sons, and but recently
I became the mother of two sons. Think not that, after having under-
gone two transformations in one state of existence, I shall ever live
the house-life again. I shall become a monk under my noble Elder.
It is your duty to care for these two boys. Do not neglect them."
So saying, Soreyya kissed the two boys and embraced them, and
handing them over to their father, departed from the house and
became a monk under the Elder. The Elder admitted Soreyya to the
Order, received his full profession, and then, taking him with him, set
out for Savatthi, and in due time arrived at that city. Thereafter
he was known as Elder Soreyya.
When the inhabitants of the country learned what had happened,
they were much agitated and excited. And approaching the Elder
Soreyya, [331] they asked him, "Reverend Sir, is this report true.?^"
"Yes, brethren." "Reverend Sir, matters stand thus: you are said
to be the mother of two sons and the father of two sons as well. For
which pair of sons have you the stronger affection.?" "For the pair
of which I am the mother." All those who came invariably asked the
Elder the same question, and again and again the Elder returned the
answer, "I have the stronger affection for the pair of sons of which I
am the mother."
Thereupon the Elder withdrew himself from the multitude: when
he sat, he sat alone, and when he stood, he stood alone. Having
thus sought solitude, he grasped firmly the thought of decay and
death and attained Arahatship, together with the Supernatural
Faculties. All those who came to see him asked the question, "Was
that report true, Reverend S\t? Was that report true.?" "Yes,
brethren." "For which pair of sons have you the stronger affection.?"
"JMy affections are set on no one."
28
Book 3, Story 9. Dhammapada ^3 [N.1.33112-
Said the monks to the Teacher, "This monk says what is not true.
On former days he used to say, *I have the stronger affection for the
pair of sons of which I am the mother.' Now, however, he says,
*My affections are set on no one.' He utters falsehood, Reverend Sir."
Said the Teacher, "Monks, my son does not utter falsehood. My
son's mind has been rightly directed ever since the day when he beheld
the Path. Neither a mother nor a father can confer the benefit which
a well-directed mind alone confers on these living beings." So saying,
he pronounced the following Stanza, [332]
43. Neither mother nor father could do this, nor other relatives besides;
Thoughts well-directed could do this far better.
BOOK IV. FLOWERS, PUPPHA VAGGA
IV. 1. THE SOIL OF THE HEART *
Who shall overcome this earth? This religious instruction was given
by the Teacher while he was in residence at Savatthi with reference to
five hundred monks who spent their time talking about the soil. [333]
One evening, it appears, these monks returned to Jetavana after
a journey through the country with the Teacher, and assembling in
the Hall of State, began to talk about the various kinds of soil they
had seen in going from one village to another, such as even and uneven,
abounding in mud, abounding in gravel, black clay, red clay. The
Teacher approached and asked them, "Monks, what is it that you are
sitting here now talking about .^" "Reverend Sir," they replied,
"we were talking about the different kinds of soil we saw in the places
we visited." ** Monks," said the Teacher, "this is the outer soil. It
behooves you rather to cleanse the inner soil of the heart." So saying,
he pronounced the two following Stanzas,
44. Who shall overcome this earth, and this World of Yama, and the World of the
Gods?
Who shall pluck the well-taught Words of Truth, even as a good man plucks a
flower? [334]
45. The disciple shall overcome this earth, and this World of Yama, and the World of
the Gods.
The disciple shall pluck the well-taught Words of Truth, even as a good man
plucks a flower.
IV. 2. A MONK ATTAINS ARAHATSHIP ^
He who knows that this body is like foam. This religious instruc-
tion was given by the Teacher while in residence at Savatthi with
reference to a certain monk who meditated on a mirage. [336]
This monk, we are told, obtained a Subject of Meditation from the
Teacher and entered the forest for the purpose of practicing meditation.
1 Text: N i. 333-535. ^ Cf. story xiii. 3. Text: N i. 335-337.
so Book 4, Story 2. Dhammapada ^6 [N. 1.3362-
But when, after striving and struggling with might and main, he was
unable to attain Arahatship, he said to himself, "I will ask the Teacher
to give me a Subject of Meditation better suited to my needs." With
this thought in mind he set out to return to the Teacher.
On the way he saw a mirage. Said he to himself, "Even as this
mirage seen in the season of the heat appears substantial to those
that are far off, but vanishes on nearer approach, so also is this exist-
ence unsubstantial by reason of birth and decay." And fixing his
mind on the mirage, he exercised himself in meditation on the mirage.
On his return, wearied with the journey, he bathed in the river Acira-
vati and seated himself in the shade of a tree on the bank of the river
near a waterfall. As he sat there watching great bubbles of foam
rising and bursting, from the force of the water striking against
the rocks, he said to himself, "Just so is this existence also pro-
duced and just so does it burst." And this he took for his Subject
of Meditation.
The Teacher, seated in his Perfumed Chamber, saw the Elder
and said, "Monk, it is even so. Like a bubble of foam or a mirage is
this existence. Precisely thus is it produced and precisely thus does
it pass away." And when he had thus spoken, he pronounced the
following Stanza,
46. He who knows that this body is like foam, he who clearly comprehends that it is
of the nature of a mirage.
Such a man will break the flower-tipped arrows of Mara and will go where the
King of Death will not see him. [337]
At the conclusion of the Stanza the Elder attained Arahatship,
together with the Supernatural Faculties, and returned praising and
glorifying the golden body of the Teacher.
IV. 3. VIDtJDABHA WREAKS VENGEANCE ON
THE SAKIYAS^
Even while a man is gathering flowers. This religious instruction
was given by the Teacher while he was in residence at Savatthi with
reference to Vidudabha and his retinue, who were overwhelmed by a
^ The story of Vidudabha is the same story as that related in the Introduction
to Jdtaka 465: iv. 144-153. Dh. cm., i. M&-S5T^, is almost word for word the same
as Jdtakay iv. 1461^-15229. Cf. Hardy, Manual of Buddhism, pp. 290-294; also Rhys
Davids, Buddhist India, p. 11. The embedded Story of the Past {Dh. cm., i. 34218-345^)
is a free version of Jdtaka 346: iii. U2'^-U5^K Text: Ni. 337-361.
~N. 1.33911 ] Vidudabha wreaks vengeance on the Sdkiyas 31
mighty flood and swept away to death. From beginning to end the
story is as follows :
At Savatthi lived Prince Pasenadi, son of the king of the Kosalans;
at Vesali, [338] Prince Mahali of the Licchavi line; at Kusinara,
Prince Bandhula, son of the king of the Mallas. These three princes
resorted to a world-renowned teacher at Takkasila for instruction.
Happening to meet in a rest-house outside of the city, they asked
each other's reasons for coming, families, and names, and became
friends. All of them studied under the same teacher at the same
time, and in no long time acquiring proficiency in the various arts,
took leave of their teacher, departed together, and went to their re-
spective homes.
Prince Pasenadi so delighted his father with the exhibition he gave
of proficiency in the various arts that his father sprinkled him king.
Prince Mahali devoted himself to the task of educating the Licchavi
princes, but over-exerting himself, lost the sight of his eyes. Said
the Licchavi princes, "Alas! our teacher has lost the sight of his eyes.
However, we will not cast him out, but will support him loyally."
Accordingly they gave him a gate worth a hundred thousand pieces of
money. Near this gate he lived, instructing the five hundred Licchavi
princes in the various arts.
As for Prince Bandhula, the princely families of the Mallas bound
sticks of bamboo together in bundles of sixty each, rnserting a strip of
iron in each bundle, suspended sixty bundles in the air, and challenged
the prince to cut them down. The prince leaped eighty cubits into
the air and smote them with his sword. [339] Hearing the click of
iron in the last bundle, he asked, "What is that.^^" When he learned
that a strip of iron had been placed in each of the bundles, he threw
away his sword and burst into tears, saying, "Of all these kinsmen
and friends of mine, not a single one thought enough of me to tell me
this fact. For had I only known it, I should have cut the bundles
without causing the iron to give forth a sound." And he said to his
mother and father, "I will kill everyone of these princes and rule in
their stead." They replied, "Son, the kingdom is handed down from
father to son, and it will therefore be impossible for you to do this."
By various devices they dissuaded him from carrying out his plan,
whereupon he said, " Well then, I will go and live with a friend of mine,"
and forthwith went to Savatthi.
King Pasenadi, hearing that he was coming, went forth to meet
S2 Book ^, Story S. Dhammapada J^l [N. 1.33911-
him, escorted him into the city with distinguished honors, and ap-
pointed him commander-in-chief of his army. Bandhula sent for his
mother and father and established his residence right there in the
city of Savatthi.
Now one day, as the king was standing on the terrace looking down
into the street, he saw several thousand monks pass through the street
on their way to breakfast in the houses of Anathapindika, Culla Ana-
thapindika, Visakha, and Suppavasa. "Where are these reverend
monks going?" Jie inquired. "Your majesty, every day two thousand
monks go to the house of Anathapindika for food, medicine, and so
forth; five hundred to the house of Culla Anathapindika; and a like
number to the houses of Visakha and Suppadasa." The king also
conceived a desire to minister to the Congregation of Monks, and
going to the monastery, [340] invited the Teacher and his thousand
monks to take their meals in his house. For seven days he presented
alms to the Teacher, and on the seventh day paid obeisance to him
and said, "Henceforth take your meals in my house regularly with
five hundred monks." "Great king, the Buddhas never take their
meals regularly in any one place; many desire the Buddhas to visit
them." " Well then, send one monk regularly." The Teacher imposed
the duty on the Elder Ananda.
When the Congregation of Monks arrived, the king took their
bowls and for seven days waited upon them in person, allowing no
one else to perform that oflBce. On the eighth day he suffered from
distraction of mind and neglected to perform his duty. The monks
said to themselves, "In the house of a king no one may provide seats
for the monks and wait upon them unless he is expressly ordered to do
so. It will therefore be impossible for us to remain here any longer."
Accordingly many departed. On the second day also the king neg-
lected his duty, and accordingly on the second day many departed.
Likewise on the third day the king neglected his duty, with the result
that on that day all the remaining monks departed with the single
exception of the Elder Ananda.
They that are truly righteous rise above circumstances and guard
the faith of families. The Tathagata had two principal male dis-
ciples, the Elder Sariputta and the Elder Maha Moggallana, and
two principal female disciples, Khema and Uppalavanna. Among
the lay disciples there were two principal male lay disciples, the
householder Citta and Hatthaka Alavaka, and two principal female
lay disciples, Velukanthaki, mother of Nanda, and Khujjutara. To
-N . 1 .3422 ] Vidudabha wreaks vengeance on the Sdkiyas 38
put it briefly, all the disciples, beginning with these eight persons,
had made their Earnest Wish, had fulfilled the Ten Perfections, and
had thus acquired great merit. Likewise the Elder Ananda [341]
had made his Earnest Wish, had fulfilled the Ten Perfections during
a hundred thousand cycles of time, and had thus acquired great merit.
Therefore did the Elder Ananda rise superior to circumstances, and
therefore did he remain, guarding the faith of the king's house. And
they provided a seat for the Elder Ananda alone and ministered to
him.
When it was time for the monks to depart, the king came, and
observing that the food, both hard and soft, had not been touched,
he inquired, "Did not the noble monks come.^" "The Elder Ananda
was the only one who came, your majesty." "Just see the loss they
have caused me," said the king. Angry at the monks, he went to the
Teacher and said, "Reverend Sir, I prepared food for five hundred
monks, and Ananda, it appears, was the only one who came. The food
which was prepared remains there still untouched, and the monks
have not put in the sign of an appearance in my house. Pray what is
the reason for this.^^" The Teacher, imputing no fault to the monks,
replied, "Great king, my disciples lack confidence in you; it must be
for that reason that they failed to come." And addressing the monks
and setting forth first the conditions under which monks are not
bound to visit families, and then the conditions under which it is
proper for them so to do, he recited the following Sutta,^ -
"Monks, there are nine traits the possession of which by a family
disqualifies that family from receiving visits from the monks. There-
fore if monks have not visited that family, they are under no obliga-
tions to visit it; and if they do visit it, they are under no obligations
to sit down. What are the nine.^ They do not rise to meet them in
a pleasing manner; they do not greet them in a pleasing manner;
they do not seat them in a. pleasing manner; they conceal what they
possess; possessing much, they give little; possessing food of superior
quality, they give food of inferior quality; instead of presenting their
offerings respectfully, they present them disrespectfully; they do
not sit down to hear the Law; they do not speak in a pleasing tone of
voice. [342] These, monks, are the nine traits the possession of
which by a family disqualifies that family from receiving visits from
the monks. Therefore if monks have not visited that family, , they
1 Anguttara, iv. 387i3-388«.
34 Book 4, Story 3, Dhammapada ]fl [N.i.342«-
are under no obligations to visit it; and if they do visit it, they are
under no obligations to sit down.
"Conversely, monks, there are nine traits the possession of which
by a family entitles that family to receive visits from the monks.
Therefore if monks have not visited that family, it is proper for them
to visit it; and if they do visit it, it is proper for them to sit down.
What are the nine? They rise to meet them in a pleasing manner; they
greet them in a pleasing manner; they seat them in a pleasing manner;
they do not conceal what they possess; possessing much, they give
much; possessing food of superior quality, they give food of superior
quality; instead of presenting their offerings disrespectfully, they
present them respectfully; they sit down to hear the Law; they
speak in a pleasing tone of voice. These, monks, are the nine traits
the possession of which by a family entitles that family to receive
visits from the monks. Therefore if monks have not visited that
family, it is proper for them to visit it; and if they do visit it, it is
proper for them to sit down.
"For this reason, great king, my disciples lacked confidence in
you; it must be for this reason that they failed to come. Even so
did wise men of old reside in a place unworthy of their confidence,
and though served with respect, suffer the agonies of death, and
therefore go to a place worthy of their confidence." "When was
that?" asked the king. So the Teacher related the following
3 a. Story of the Past: Kesava, Kappa, Narada, and the King o1
Benares
In times past, when Brahmadatta reigned in Benares, a king
named Kesava renounced his throne, retired from the world, and
adopted the life of an ascetic; and five hundred of his retainers fol-
lowed his example and retired from the world. Thereafter the king
was known as the ascetic Kesava. Kappa, the keeper of his jewels,
likewise retired from the world and became his pupil. The ascetic
Kesava with his retinue resided for eight months in the Himalaya
country and when the rainy season began, came to Benares seeking
salt and vinegar [343] and entered the city for alms. The king was
glad to see him, obtained his promise to live with him during the four
months of the rains, gave him lodging in his garden, and went to wait
upon him every evening and every morning.
The rest of the ascetics, after living there for a few days, were so
A
I
-N.i. 34413] Vidudabha wreaks vengeance on the Sakiyas 35
annoyed by the sounds of the elephants and other animals that they
became discontented and went to Kesava and said, "Teacher, we
are unhappy and are going away." "Where are you going, brethren?"
"To the Himalaya country. Teacher." "The very day we arrived
the king obtained our promise to reside here during the four months
of the rains. How then can we go, brethren.?" "You did not so
much as tell us when you gave him your promise; we cannot
reside here any longer. We shall take up our residence not far
from here, where we shall have news of you." So they paid
obeisance to him and departed, and the Teacher was left alone with
his pupil Kappa.
When the king came to wait upon him, he asked, "Where have
the noble monks gone.?" "They said they were discontented and
unhappy and have gone to the Himalaya country, great king." It
was not long before Kappa also became discontented. Although
the Teacher tried repeatedly to dissuade him from leaving, he insisted
that he could endure it no longer. So he departed, going and joining
the others and taking up his residence not far off, where he could
receive news of the Teacher.
The Teacher thought continually of his pupils and after a time
began to suffer from an internal complaint. The king had him treated
by physicians, but there was no improvement in his condition. Finally
the ascetic said to him, "Great king, do you wish to have me get
well.?" "Reverend Sir, if only I could, I would make you well again
this moment." "Great king, if you desire to have me get well, send
me to my pupils." [344] "Very well. Reverend Sir," said the king.
So the king had the ascetic laid on a bed and ordered four ministers
led by Narada to carry him to his pupils, saying to the ministers,
"Find out how my noble Elder is getting on and send me word."
The pupil Kappa, hearing that the Teacher was coming, went to
meet him. "Where are the others.?" asked Kesava. "They live in
such and such a place," replied Kappa. When the others heard that
the Teacher had arrived, they assembled together, provided the
Teacher with hot water, and presented him with various kinds of
fruits. At that very moment he recovered from his sickness, and in
a few days his body again took on a golden hue. Narada asked him,
"After leaving a king able to fulfill all desires, how, pray, does the Exalted Kesi like
the hermitage of Kappa?"
*' Pleasant and agreeable are the trees, dehghting the heart; the well-spoken words
of Kappa delight me, Narada.'*
36 Book i, Story S, Dhammapada 4,7 [N.i.344i4-
" After eating the purest of hill-paddy, boiled with meat-gravy, how do you like millet
and wild rice without salt?"
"Whether the food be displeasing or pleasing, scanty or abundant, if only one can eat
with confidence, confidence is the best flavor.'*
When the Teacher had ended his lesson, he identified the characters
in the Jataka as follows, "At that time the king was Moggallana,
Narada was Sariputta, [345] the pupil Kappa was Ananda, and the
ascetic Kesava was I myself. Thus, great king, in former times also
wise men endured the agonies of death and went to a place worthy of
their confidence. My own disciples lack confidence in you, I doubt
not." Story of the Past concluded.
The king thought to himself, "I must win the confidence of the
Congregation of Monks. How best can I do it.^ The best way is for
me to introduce into my house the daughter of some kinsman of the
Supremely Enlightened One. In such case the probationers and
novices will come to my house with confidence regularly, thinkings
*The king is a kinsman of the Supremely Enlightened One.' " Accord-
ingly he sent a message to the Sakiyas, saying, " Give me one of your
daughters." And he ordered the messengers to learn the name of the
Sakiya whose daughter it was and to return to him. The messengers
went and asked the Sakiyas for a maiden.
The Sakiyas assembled and said to each other, "The king is an
enemy of ours. Therefore if we refuse to give him what he demands,
he will destroy us. Moreover, he is not of equal birth with ourselves.
What is to be done.^" Mahanama said, "I have a daughter named
Vasabhakhattiya, born of a slave-woman of mine, and she is a maiden
of surpassing beauty; we will give her to him." So he said to the
messengers, "Very well, we will give the king one of our maidens."
"Whose daughter is it.^^" "She is the daughter of Mahanama the
Sakiya, and Mahanama is the son of the uncle of the Supremely
Enlightened One. The maiden's name is Vasabhakhattiya." The
messengers went and told the king.
Said the king, "If this be so, well and good. Bring her to me im-
mediately. But those princes of the Warrior caste are full of deceit;
they may even send me the daughter of a slave- woman. Therefore
do not bring her unless she eats out of the same dish as her father."
[346] So saying, he sent the messengers back. They went to Maha-
nama and said, "Your majesty, the king desires that she eat with
you." "Very well, friends," said Mahanama. So he had his daughter
adorn herself and come to him at meal-time. And he went through
-N.i .34713 ] Vidudahha wreaks vengeance on the Sdkiyas 37
the form of eating with her, and then delivered her over to the mes-
sengers. The messengers escorted her to Savatthi and told the king
what had happened. The king's heart rejoiced, and he straightway
placed her at the head of five hundred women and sprinkled her
as his chief consort.
In no long time she gave birth to a son, the hue of whose body was
as the hue of gold. The king rejoiced thereat and sent word to his
own grandmother, " Vasabhakhattiya, daughter of the king of the
Sakiyas, has given birth to a son. Give him a name." Now the
minister who took the message and conveyed it to the king's grand-
mother was a little deaf. The result was that when the grandmother,
upon receiving the message, exclaimed, "Even before she gave birth
to a child, Vasabhakhattiya won the hearts of all the people; but
now she must be dear to the king beyond measure," the deaf minister
mistook the word vallahhd, "dear," for Vidudahha, and went and
said to the king, "Give the prince the name Vidudahha.''^ The king
thought to himself, "That must be one of our old family names,"
and gave the child the name Vidudabha. When he was but a mere
boy, the king appointed him commander-in-chief of the army, thinking
that it would please the Teacher.
Vidudabha was brought up in princely state. When he was seven
years old, observing that the other princes received presents of toy
elephants, horses, and the like from their maternal grandfathers, he
asked his mother, "Mother, the other princes [347] receive presents
from their maternal grandfathers, but no one ever sends me any.
Have you no mother and father.'^" She replied, "Dear son, your
grandparents are Sakiya kings, and they live a long way off; that
is why they never send you anything." Thus did she deceive him.
Again when he was sixteen years old, he said to her, "Dear mother,
I should like to go and see your family, that of my maternal grand-
father." But she put him off, saying, "Nay, my dear son, what would
you do there .^" However, in spite of her refusals, he repeated his
request several times.
Finally his mother gave her consent, saying, "Very well, you may
go." He informed his father and set out with a large retinue. Vasabha-
khattiya sent a letter ahead of him, saying, "I am living here happily.
Let not my lords make any difference in their treatment of him."
When the Sakiyas learned that Vidudabha was [coming, they said to
themselves, "It is impossible for us to pay obeisance to him." Accord-
ingly they sent the younger princes to the country, and when he arrived
88 Book i, Story 3, Dhammapada 47 [N.i.347i8-
at the city of Kapila, they assembled in the royal rest-house. Vidii-
dabha arrived at the rest-house and stopped there. They said to
him, "Friend, this is your maternal grandfather and this is your uncle."
As he went about, paying obeisance to all, he noticed that not a single
one paid obeisance to him. So he asked, "How is it there are none
that pay obeisance to me.?" The Sakiyas replied, "Friend, the
younger princes have gone to the country." [348] However, they
showed him every hospitality. After remaining there a few days, he
departed with his large retinue.
Now a certain slave- woman washed with milk and water the seat
in the royal rest-house on which Vidudabha had sat; and as she did
so, she remarked contemptuously, "This is the seat on which sat the
son of the slave- woman Vasabhakhattiya!" A certain man who had
forgotten his sword went back for it, and as he took it, overheard
the slave-woman's contemptuous remark about the prince Vidudabha.
Inquiring into the matter, he learned that Vasabhakhattiya was the
daughter of a slave-woman of Mahanama the Sakiya. And he went
and informed the army, "Vasabhakhattiya, I am told, is the daughter
of a slave-woman." Immediately there was a great uproar. When
Vidudabha learned of the incident, he made the following vow, "These
Sakiyas now wash the seat whereon I sat with milk and water; when
I am established in my kingdom, I will wash my seat with the blood
of their throats."
When the prince returned to Savatthi, the ministers told the king
everything that had happened. The king was angry at the Sakiyas
for giving him the daughter of a slave-woman, cut off the royal
honors which had been bestowed on Vasabhakhattiya and her son,
and degraded them to the condition of slaves.
A few days afterwards the Teacher went to the royal residence
and sat down. The king came, paid obeisance to him, and said,
"Reverend Sir, I am informed that it was the daughter of a slave-
woman [349] that your kinsmen gave me. I have therefore cut off
the royal honors which have hitherto been bestowed on her and her
son and have degraded them to the condition of slaves." The Teacher
replied, "It was not right, great king, for the Sakiyas so to do. When
they gave you one of their daughters, they should have given you a
maiden of equal birth with yourself. But, great king, I have this also
to say to you: Vasabhakhattiya is the daughter of a king and received
the ceremonial sprinkling in the house of a king of the Warrior caste.
Vidudabha also is the son of a king. What matters the family of
-N. 1.35017] Vidudabha wreaks vengeance on the Sdkiyas 39
the mother? It is the family of the father that affords the only true
measure of social position. Wise men of old bestowed the honor of
chief consort on a poor woman who picked up sticks; and the prince
she bore became king of Benares, a city twelve leagues in extent,
and bore the name Katthavahana." So saying, he related the Kattha-
harika Jataka.^ The king listened to his discourse on the Law, and
pleased at the thought, "It is the family of the father that affords
the only true measure of social position," restored to mother and son
their former honors.
At Kusinara, Mallika, daughter of Mallika and wife of Bandhula,
commander-in-chief of the army, remained for a long time childless.
Accordingly Bandhula put her away, saying, "Go back again to the
house of your own family." She thought to herself, "I will see the
Teacher before I go." Therefore she entered Jetavana, paid obeisance
to the Tathagata, and waited. "Where are you going .P" asked the
Teacher. "My husband [350] has sent me back to the house of my
family. Reverend Sir." "Why.^" "On the ground that I am barren,
having borne him no children." "If this be true, it is no reason why
you should go back to your family. Return to your husband."
Joyful at heart, she paid obeisance to the Teacher and returned to her
husband's house. "Why have you returned.^" he asked. "I was
directed to return by Him that is Possessed of the Ten Forces,"
she replied. "The Far-seeing One must have seen some reason,"
thought Bandhula and acquiesced.
After a short time Mallika conceived a child in her womb, and the
longing of pregnancy arose within her. She said to her husband, "The
longing of pregnancy has arisen within me." "What is the nature
of your longing.^" he asked. She replied, "Husband, in the city of
Vesali is a lotus-tank used by troops of princes at coronation festivals.
I long to descend therein, to swim therein, and to drink the water
thereof." "Very well," said Bandhula. And taking his bow, which
required the strength of a thousand men to string, he assisted his wife
to mount the chariot and drove in his chariot from Savatthi to Vesali,
entering Vesali by the gate which had been given to the Licchavi
prince Mahali. Now the Licchavi prince Mahali dwelt in a house
hard by the gate; and when he heard the rumble of the chariot on
the threshold, he said to hunself, "That is the sound of Bandhula's
chariot. There is trouble in store for the Licchavi princes to-day."
1 Jdtaka 7: i. 133-136.
40 Book i, Story S, Dhammapada ^7 [N.1.35017-
Both within and without the lotus-tank were posted strong guards,
and the tank was covered overhead by an iron grating with meshes
so small that not even birds could get through. [351] But Bandhula,
commander-in-chief of the army, descended from his chariot, smote
the guards with his staff, and drove them away. Then he tore down
the grating, entered the lotus-tank, and permitted his wife to bathe
therein. And having himself bathed therein, he departed from the^^
city and returned by the same road by which he came. ^^^1
The men of the guard reported the matter to the Licchavi princes. ^^
Thereupon the Licchavi princes were filled with rage, and mounting
five hundred chariots, they departed from the city, saying, "We will
capture Bandhula and Mallika." Mahali said to them, "Do not go,
for he will kill every man of you." But they replied, "We will go all
the same." "Well then, turn back when you see his chariot sink into
the ground up to the nave. If you do not turn back then, you will
hear before you, as it were, the crash of a thunderbolt. Then you
must not fail to turn back. If you do not turn back then, you will see
a hole in the yokes of your chariots. Turn back then; go no farther."
But in spite of Mahali's warnings, they did not turn back, but pursued
him. [352]
Mallika saw them and said, "There are chariots in sight, husband."
"Very well! When they appear as a single chariot, tell me." So when
all of them appeared as a single chariot, she said, "It looks like the
front of a single chariot." "Well then," said Bandhula, "take these
reins." And giving her the reins, he stood up in the chariot and raised
his bow. Thereupon the wheels of his chariot sank into the ground
up to the nave. Although the Licchavi princes saw his chariot sink
into the ground, they did not turn back. After going a little way,
Bandhula twanged his bow-string, the sound whereof was as the crash
of a thunderbolt. Not even then did his enemies turn back, but con-
tinued their pursuit just the same. Then Bandhula, standing in his
chariot, let fly a single arrow. The arrow made a hole in the front
of each of ^ve hundred chariots, passed through the body of each of
five hundred princes at the spot where he wore his girdle, and then
entered the earth.
But the Licchavi princes, unaware that they were pierced through
and through, cried out, "Halt where you are! Halt where you are!"
So saying, they continued their pursuit. Bandhula stopped his
chariot and said, "You are all dead men! I will not fight with the
dead." "Do we look like dead men.?" they asked. "Well then,"
-N.l.3549i Vidudabha wreaks vengeance on the Sdkiyas 41
replied Bandhula, "loosen the girdle of the foremost of your band."
They loosened his girdle. The instant it was loosened he fell down
dead. Then said Bandhula, "You are all in the same plight as your
leader. Go to your own homes, settle such of your concerns as need
to be settled, give final instructions to your sons and your wives, and
then take off your armor." [353] They did so, whereupon all of them
fell down dead. Then Bandhula conducted Mallika to Savatthi.
Sixteen times Mallika bore twin sons to Bandhula, and all of them
were valiant men, endowed with great strength. All of them attained
perfection in the several arts. Each of them had a retinue of a thousand
men; and when they accompanied their father to the royal residence,
the palace court was filled with their numerous company. One day
some men who had been defeated in a false suit in court saw Bandhula
approaching, and with loud cries of protest told him of the unjust
actions of the judges. Bandhula thereupon went to the court and
decided the case in such wise as to make the rightful owner the actual
owner. The populace applauded him with loud shouts of approval.
The king asked, "What is this commotion about.^" When he heard
the explanation, he was pleased, and removing all those judges, he
turned over the administration of justice to Bandhula alone, who
thereafter rendered just judgments.
The former judges, who suffered severe loss from the cutting off of
their bribes, created dissensions among the members of the royal
family, saying, "Bandhula aspires to the throne." The king believed
their talk and was unable to control his feelings. "But," thought he,
"if this man is killed right here, I shall be severely blamed." On
second thought he suborned men to make an attack on his own fron-
tier. Then he summoned Bandhula and sent him forth, saying, "I
am informed that the frontier is in a state of insurrection. Take your
sons with you and go [354] and capture the brigands." And he sent
with him a sufficient number of powerful warriors besides, saying to
them, "Cut off the heads of Bandhula and his two and thirty sons
and bring them to me." When Bandhula reached the frontier and
the hired brigands heard that the commander-in-chief had come, they
fled. Bandhula rendered the country habitable once more, restored
peace, and then set out on his return. When he reached a place not
far from the city, those warriors attacked him and cut off his head
and the heads of his sons.
That day Mallika had invited the two Chief Disciples to her house,
together with five hundred monks. And that very morning they
42 Book i, Story 3, Dhammapada ^7 [N.i.354io-
brought and gave her a letter reading as follows, "Your husband's
head has been cut off and likewise the heads of your sons." When
she learned the news, she said not a word to anyone, but put the letter
in a fold of her dress and ministered to the Congregation of Monks
as if nothing had happened. Now it happened that while her servants
were serving food to the monks, they brought in a jar of ghee and
let the jar fall and break before the very eyes of the Elders. The
Captain of the Faith said, "No notice should ever be taken of the
breaking of anything that is capable of being broken." Thereupon
Mallika, drawing the letter from the fold of her dress, said, "They
have just brought me this letter: *The head of your husband has been
cut off and the heads of your two and thirty sons likewise.' Yet even
when I heard this, I took no thought. Much less, therefore, am I likely
to take thought of the breaking of a mere jar. Reverend Sir."
The Captain of the Faith [355] recited the Stanzas beginning,
"Unmarked, unknown, is the life of mortals here," ^ and having
taught the Law, rose from his seat and went to the monastery. Mallika
summoned her two and thirty daughters-in-law and admonished them
as follows, "Your husbands were free from guilt and have merely
reaped the fruit of misdeeds in previous states of existence. Grieve
not, nor lament. Cherish no resentment against the king." The
king's spies listened to her words and went and told the king that they
cherished no hatred of him. The king was overcome with emotion,
went to Mallika's residence, asked Mallika and her daughters-in-law
to forgive him, and granted Mallika a boon. "I accept," said she.
So when the king had departed and she had given the feast in
honor of the dead, she bathed, and approaching the king, said, "Your
majesty, you granted me a boon. I desire nothing other than this,
that you permit me and my two and thirty daughters-in-law to return
to the homes of our families." The king consented, and she thereupon
sent her two and thirty daughters-in-law to their respective homes
and herself went to the city of Kusinara to the house of her own
family. The king appointed to the post of commander-in-chief of the
army Dighakarayana, a nephew of the former commander-in-chief
Bandhula. And Dighakarayana went about reviling the king and
saying, "It was the king that killed my uncle." [356]
From the day the king killed the guiltless Bandhula he suffered
from remorse, had no peace of mind, and experienced no pleasure in
1 Sutta Nipata, iii. 8 (Stanzas 574-593).
-N. 1.35715] Vidudabha wreaks vengeance on the Sdkiyas 43
ruling. Now at that time the Teacher was in residence near a small
village of the Sakiyas named Ulumpa. The king went thither, pitched
camp not far from the Grove where the Teacher resided, and thinking,
"I will pay my respects to the Teacher," went to the monastery,
accompanied by a small retinue. Giving the five symbols of royalty
to Dighakarayana, he entered the Perfumed Chamber alone. (Every-
thing is to be understood as narrated in the Dhammacetiya Suttanta.) ^
When Pasenadi entered the Perfumed Chamber, Karayana took
the five symbols of royalty and made Vidudabha king. Then, leaving
behind a single horse and a single female servant for Pasenadi, he went
to Savatthi. The king held sweet converse with the Teacher, and then
came out. Not seeing the army, he questioned the woman, and from
her learned what had happened. "I will take my nephew with me
and capture Vidudabha," said the king, and went to the city of
Rajagaha. It was late in the day when he reached the city, and the
gates were closed. Exhausted by exposure to the wind and the sun,
Pasendi lay down in a certain rest-house and died there in the night.
As the night grew bright, they heard the voice of that woman lament-
ing, "King of Kosala, you have lost your protector!" And they went
and told the new king. Thereupon Vidudabha performed the funeral
rites over the body of his uncle Pasenadi with great pomp. [357]
When Vidudabha became king, he remembered his grudge. And
saying to himself, "I will slay all the Sakiyas," he set out with a large
army. On that day, as the Teacher surveyed the world at dawn, he
saw the impending destruction of his kinsfolk. And thinking, "I
must protect my kinsfolk," he went on his round for alms in the morn-
ing; and returning from his alms-pilgrimage, lay down lion-like on
his right side in the Perfumed Chamber; and in the evening went
through the air and sat down at the foot of a tree with scanty shade
in the vicinity of Kapilavatthu. Not far from there, on the boundary
of Vidudabha's kingdom, stood a great banyan-tree giving dense
shade.
Vidudabha, seeing the Teacher, approached him, paid obeisance
to him, and said, "Reverend Sir, why do you sit at the foot of this
tree with scanty shade when it is so hot.^ Sit at the foot of this banyan-
tree which gives dense shade. Reverend Sir." "Be not concerned,
great king. The shade of my kinsmen keeps me cool." "The Teacher
must have come for the purpose of protecting his kinsfolk," thought
1 Majjhima, 89: ii. 118-125.
44 Book 4, Story S, Dhammapada 1^7 [N. 1.35715-
Vidudabha, and having paid obeisance to the Teacher, he turned and
went back to Savatthi. The Teacher rose into the air and returned
to Jetavana.
The king remembered his hatred of the Sakiyas and went forth
the second time, but seeing the Teacher in the same place, turned
back. Again the third time he went forth, but seeing the Teacher in
the same place, turned back. But when he went forth the fourth time,
the Teacher, surveying the former deeds of the Sakiyas and realizing
the impossibility of averting the consequences of the evil deed they
committed by throwing poison into the river, refrained from going
the fourth time.
Vidtidabha therefore went forth with a large force, saying, "I
will slay the Sakiyas." [358] Now the kinsmen of the Supremely
Enlightened One do not slay their enemies, but are willing to die rather
than take the lives of others. Therefore they said to themselves,
"We are trained and skillful; we are expert archers and adepts with
the long bow. Since it is unlawful for us to take the lives of others,
we will put them to flight by a display of our skill." So they put on
their armor and went forth and began battle. The arrows they shot
sped through the ranks of Vidudabha's men, passing between their
shields and through the holes for the ears, without hitting a man.
When Vidudabha saw the arrows fly, he said, "I have understood it to
be a boast of the Sakiyas that they do not kill their enemies; but they
are now killing my men." One of his men asked him, "Master, why
do you turn and look about you.?" "The Sakiyas are killing my
men." "Not one of your men is dead; pray have them counted."
He had them counted and perceived that he had not lost one.
As Vidudabha turned back, he said to his men, "I direct you to
kill all those who say, 'We are Sakiyas,' but to spare the lives of those
who follow Mahanama the Sakiya." The Sakiyas stood their ground,
and having no other resources, some took blades of grass in their teeth,
while others held reeds. Now the Sakiyas would rather die than utter
an untruth. So when they were asked, "Are you Sakiyas or not.?"
those who held blades of grass in their teeth said, "Not soka, * potherb,'
[359] but 'grass';" while those who held reeds said, "Not saka,
'potherb,' but 'reed.'" The lives of those who followed Mahanama
were spared. Those of the Sakiyas who held blades of grass in their
teeth came to be known as Grass Sakiyas, and those who held reeds
as Reed Sakiyas. Vidudabha slew all the rest, sparing not even infants
at the breast. And when he had set flowing a river of blood, he
-N.i. 36012] Vidudabha wreaks vengeance on the Sdkiyas 45
washed his seat with the blood of their throats. Thus was the stock
of the Sakiyas uprooted by Vidudabha.
Vidudabha captured Mahanama the Sakiya and set out to return.
When it was time for breakfast, he stopped at a certain place and
thought to himself, "I will now have breakfast." When the food was
brought to him, he said to himself, "I will eat with my grandfather,"
and sent for him. Now members of the Warrior caste would rather
give up their lives than eat with the sons of slave- women. Therefore
Mahanama, seeing a certain lake, said, "Dear grandson, my limbs
are dirty. I wish to go and bathe." "Very well, grandfather, go and
bathe." Mahanama thought to himseK, "If I refuse to eat with him,
he will kill me. That being the case, it is better for me to die by my
own hand." So taking down his hair, he knotted it at the end, thrust
his great toes into his hair, and plunged into the water.
By the power of his merit the abode of the Nagas manifested signs
of heat. The king of the Nagas, considering within himseK, "What
does this mean.^^" went to him, caused him to sit within his hood, and
carried him to the abode of the Nagas. There he dwelt for twelve
years. Vidudabha sat down and thought, "Now my grandfather
will come; now my grandfather will come." Finally, after his grand-
father had, as he thought, tarried an excessively long time, he caused
the lake to be searched by lamplight, even examining the insides of
his followers' clothing. Seeing him nowhere, he made up his mind,
"He must have gone," and departed.
During the night [360] Vidudabha reached the river Aciravati
and pitched camp. Some of his followers lay down in the bed of the
river on a bed of sand, others lay down on the banks on solid earth.
Now those who lay in the bed of the river had not been guilty of sin
in previous states of existence, but those who lay on the banks had
been guilty of sin in previous states of existence. It so happened that
ants came out of the ground where they lay. So they arose, saying,
"There are ants where we are lying! There are ants where we are
lying!" And those who had not been guilty of sin went up out of
the bed of the river and lay down on soHd earth, while those who had
been guilty of sin descended and lay down on the bed of sand. At
that moment a storm came up and there was an incessant downpour
of rain. The flood filled the bed of the river and carried Vidudabha
and his retinue out to sea, and all of them became food for fishes and
tortoises.
The multitude began to discuss the incident. "The slaying of the
46 Book i, Story S, Dhammapada Jt,7 [N.1.36O12-
Sakiyas was unjust. It was not right to say, 'The Sakiyas must be
killed,' and to smite them and kill them." The Teacher heard the
discussion and said, "Monks, if you regard only this present existence,
it was indeed unjust that the Sakiyas should die in such wise. What
they received, however, was entirely just, considering the sin they
committed in a previous state of existence." "What was the sin they
committed in a previous state of existence. Reverend Sir.^^" "In a
previous state of existence they conspired together and threw poison
into the river."
Again one day in the Hall of Truth the monks began a discussion:
"Vidudabha slew all those Sakiyas, and then, before the desire of
his own heart had been fulfilled, he and his numerous company were
swept out to sea and became food for fishes and tortoises." [361]
The Teacher came in and asked, "Monks, what is it you are gathered
here now talking about.^" When they told him, he said, "Monks, or
ever the desire of these living beings be fulfilled, even as a mighty flood
overwhelms a sleeping village, so the Prince of Death cuts short their
lives and plunges them into the four oceans of suffering." So saying,
he pronounced the following Stanza,
47. Even while a man is gathering flowers and is absorbed in pleasure.
Death comes and carries him off, even as a mighty flood overwhelms a sleeping
village.
IV. 4. HUSBAND-HONORER 1
Even while a man is gathering flowers. This religious instruction
was given by the Teacher while he was in residence at Savatthi with
reference to a woman named Husband-honorer, Patipujika. [363]
The story begins in the World of the Thirty-three.
The story goes that a god named Garland-wearer, Malabhari,
entered the pleasure-garden in the World of the Thirty-three, accom-
panied by a thousand celestial nymphs. Five hundred of these
nymphs climbed trees and threw down flowers; five hundred others
gathered up the flowers that fell and decked the god therewith.
One of these nymphs, even as she sat on the branch of a tree,
passed from that state of existence, her body vanishing like the
flame of a lamp, and received a new conception in Savatthi in
a certain family of station. Born with a recollection of her former
1 Text: N i. 362-366.
-N. 1.36419] Husband-honor er ^^^^^^ 47
states of existence, and remembering that she had been the wife of the
god Garland-wearer, she made offerings of perfumes and garlands
when she grew up, making the Earnest Wish to be reborn with her
former husband.
When she was sixteen years of age, she married into another
family. And even then, whenever she gave the monks Ticket-food or
Fortnightly-food or food for the season of the rains, she would say,
"May this offering assist me to obtain rebirth with my former hus-
band." Said the monks, "This woman, ever busy and active, yearns
only for her husband." Therefore they called her Husband-honorer,
Patipujika. She cared regularly for the Hall of Assembly, supplied
water for drinking, and provided seats for the monks. Whenever
others desired to give Ticket-food or Fortnightly-food, they would
bring it and give it to her, saying, "Dear lady, pray present these to
the Congregation of Monks." Going to and fro in this manner, she
obtained at one and the same time the Fifty-six Qualities of Goodness.
She became pregnant and at the end of ten lunar months gave birth
to a son; when her son was old enough to walk, she gave birth to
another son, and then to another, until she had four sons.
One day she gave alms, rendered honor to the monks, [364] lis-
tened to the Law, and kept the precepts, and at the end of that day
died of some sudden sickness and was reborn with her former husband.
During all that time the other celestial nymphs were decking the god
with flowers. When the god Garland-wearer saw her, he said, "We
have not seen you since morning. Where have you been. f^" "I passed
from this existence, husband." "What say you.^" "Precisely so,
husband." "Where were you reborn.?" "In a family of station at
Savatthi." "How long a time did you remain there .'^"
"At the end of the tenth lunar month I issued from the womb of
my mother. When I was sixteen years old, I married into another
family. I bore four sons, gave alms, and rendered honor to the monks,
making an Earnest Wish to return and be reborn with you, husband."
"How long is the life of men.f^" "Only a hundred years." "So short
as that. f^" "Yes, husband." "If men are reborn with so short a time
as that to live, do they spend their time asleep and heedless, or do
they give alms and render honor .'^" "What say you, husband.? Men
are ever heedless, as if reborn with an incalculable number of years
to live, as if in no wise subject to old age and death."
The god Garland- wearer was greatly agitated. Said he, "If, as
you say, men are reborn with only a hundred years to live, and if
48 Book 4, Story 4, Dhammapada ^8 [N.i.364i9-
they lie heedless and asleep, when will they ever obtain Release from
Suffering?" (Now a hundred of our years are equivalent to a night
and a day in the World of the Thirty-three Gods, thirty such nights
and days make up a month, twelve such months make up a year, and
the length of their lives is a thousand such celestial years; [365] or,
in human reckoning, thirty-six million years. Thus it was that for
that god not a single day had passed; nay, not more than a moment
of time. Therefore thought he to himself, "If the life of men is so
short, it is highly improper for them to give themselves up to a life of
heedlessness.")
On the following day the monks, on entering the village, found
the Hall of Assembly uncared for, no seats provided, no water supplied
for drinking. "Where is Husband-honorer?" said they. "Reverend
Sirs, how could you expect to see her.^^ Yesterday at eventide, after
your reverences had eaten and departed, she died." Thereupon
monks who had not yet attained the Fruit of Conversion, remembering
her kindly services to them, were unable to restrain their tears; while
monks who had attained Arahatship were overcome with religious
emotion.
After eating their breakfast, they went to the monastery and
asked the Teacher, "Reverend Sir, Husband-honorer, busy and active,
performed all manner of works of merit and yearned only for her
husband. Now she is dead. Where was she reborn.?" "Monks, she
was reborn with her own husband." "But, Reverend Sir, she is not
with her husband." "Monks, she yearned not for that husband. Her
husband was the god Garland-wearer in the World of the TJiirty-
three. She passed from that state of existence while decking him with
flowers. Now she has returned to where she was before and has been
reborn with him." "Reverend Sir, is what you say true.?" "Yes,
monks, what I say is true." " Oh, how short. Reverend Sir, is the life of
creatures in this world! Early in the morning she served us with
food, and in the evening she sickened and died." The Teacher replied,
"Yes, monks, the life of creatures in this world is indeed short. There-
fore, while creatures in this world yet yearn for the things of earth
and have not yet satisfied their desires for sensual pleasures, death
overpowers them [366] and carries them off wailing and weeping."
So saying, he pronounced the following Stanza,
48. Even while a man is gathering flowers, while his heart is absorbed in pleasure.
Even before he has satisfied his desires, death overpowers him.
Niggardly Kosiya ^^^^^^^^^^ ^
IV. 5. NIGiGARDLY KOSIYA ^
Even as a bee, without injuring a flower. This religious instruction
was given by the Teacher while he was in residence at Savatthi with
reference to Niggardly Kosiya the treasurer. The story begins at
Rajagaha. [367]
The story goes that in a town named Jaggery, not far from the
city of Rajagaha, lived a certain treasurer named Niggardly Kosiya,
possessed of eighty crores of treasure. Never a drop of oil small
enough to stand on the tip of a blade of grass did he give to others
or use for himself. The result was that his wealth, great as it was,
yielded no enjoyment to his sons and daughters or to monks and
Brahmans, but remained unused, like a pool haunted by evil spirits.
One day, early in the morning, the Teacher arose from a Trance
of Great Compassion and with the eye of a Buddha looked out upon
his kinsmen in the faith all over the universe. As he did so, he beheld,
living at a distance of forty-five leagues, the treasurer and his wife and
perceived that they possessed the faculties requisite for Conversion.
Now on the preceding day the treasurer went to the royal palace
to wait upon the king. On his way home, after waiting upon the king,
he saw a half -starved countryman eating a round cake filled with
sour gruel. The sight made him hungry. When he reached his own
home, he thought to himself, "If I say openly, 'I should like to have a
round cake to eat,' there will be many others who will wish to eat with
me. In that case a great quantity of sesame, rice, ghee, jaggery,
and other provisions will be consumed. I will therefore say nothing
to anyone." So he walked about, enduring hunger as best he could.
But as the hours went by, he grew yellow and yet more yellow, and
the veins stood out all over his body. Finally, unable to endure hunger
any longer, he went into his chamber and lay down hugging his bed.
[368] But in spite of his distress, so great was his fear of wasting his
wealth that he said nothing to anybody.
As he lay upon his bed, his wife approached him, rubbed his back,
and asked him, "Husband, what is the matter with you.^" "There
is nothing the matter with me." "Is the king put out with you.?"
"No, the king is not put out with me." "Then perhaps your sons
^ This story is almost word for word the same as the Introduction to Jataka 78:
i. 345-349. Text: N i. 366-376.
50 Booh Jf, Story 5. Dhammapada 4^9 [N.i.sess-
and daughters, or your slaves and servants, have done something to
displease you?" "Nothing of the sort." "But perhaps you have a
craving for something?" When his wife said that, so great was his
fear of wasting his wealth that he answered her never a word, but lay
speechless on his bed. Then his wife said to him, "Tell me, husband.
What is it you have a craving for?" Then said her husband, swallowing
his words as he spoke them, "Yes, I have a craving for something."
"What is it you have a craving for, husband?" "I should like a
round cake to eat."
"Why didn't you tell me? Are you a poor man? I will straightway
have enough round cakes baked to feed all the inhabitants of the
town of Jaggery." "Why concern yourself about them? They might
better work and earn money for themselves to buy food." "Very
well, I will bake enough cakes to feed the inhabitants of one street."
"I have always thought you extravagant." "Then I will bake enough
cakes to feed all who live in this house." "I have always thought
you extravagant." "Very well, I will bake only enough cakes for you
and your children and your wife." "Why concern yourself about
them?" "Very well, I will bake just enough for you and me." "Why
should you care to have any?" [369] "Very well, I will bake just
enough for you alone."
Then said her husband, "There are a great many people on the
outlook for cooking in this house. Therefore save out the whole
grains of rice, use only the broken grains, and take the brazier and
the potsherds and just a little milk and ghee and honey and jagghery,
and go up to the top floor of our. seven-storied mansion, and there I
will sit down all by myself and eat." "Very well," replied his wife,
promising to carry out his wishes. So she caused the necessary things
to be procured, and having climbed to the top of the house, dismissed
the servants and caused her husband to be summoned. Her husband
climbed from one floor to another, closing and bolting each door after
him, until finally he reached the seventh floor. Then, after closing
and bolting the door, he sat down. His wife started a fire in the
brazier, placed a potsherd on the brazier, and began to cook the cake.
Now early in the morning the Teacher addressed Elder Moggallana
the Great, "Moggallana, in yonder town of Jaggery, close to the
city of Rajagaha, a niggardly treasurer, desiring to eat fried cakes,
but afraid that somebody else may see him, is having cakes fried in
his seven-storied mansion. Go there, overmaster that treasurer,
inculcate in him the virtue of self-denial, take the treasurer and his
-N. 1.3716] Niggardly Kosiya ^^^^^^^P 51
wife and the cakes and the milk and ghee and honey and jaggery,
and by your own power convey them to Jetavana. To-day I will sit
with my five hundred monks in the monastery and will make my meal
of those very cakes." "Very well. Reverend Sir," replied the Elder,
promising to carry out the Teacher's command. [370]
In but an instant, by virtue of his magical power, the Elder pro-
ceeded to that town. And before the window of that mansion, properly
garbed in under and outer garments, he stood poised in the air like a
jeweled image. When the great treasurer saw the Elder, his heart's
flesh quivered and quaked. "It was for fear of just such persons,"
said he, "that I came to this place; yet here this fellow comes and
stands in front of my window." Not realizing that the Elder would
inevitably get what he must needs get, sputtering with anger, even
as when salt and sugar are thrown into a fire, the treasurer spoke
thus, "Monk, what do you expect to get by standing poised in the
air.?^ You may walk up and down till you cause a path to appear in
the pathless air, but for all that you will get nothing by it." The
Elder continued to walk back and forth right there, as before.
Said the treasurer, "What do you expect to get by walking back and
forth.? You may sit down cross-legged in the air, but for all that
you will get nothing by it." The Elder folded his legs and sat down
cross-legged. Then said the treasurer to him, "What do you expect
to get by sitting down cross-legged .^^ You may come and stand on
the window-sill, but for all that you will get nothing by it." Then
the Elder came and stood on the window-sill. Then said the treasurer
to him, "What do you expect to get by coming and standing on the
window-sill.? You may belch forth smoke, but for all that you will get
nothing by it."
Then the Elder belched forth smoke until the whole mansion was
one mass of smoke. The treasurer felt as though his eyes had been
pierced with needles. He was so afraid the house might catch fire
that he refrained from saying, "You may burst into flames, but for
all that you will get nothing by it." He thought to himself, "This
monk sticks fast and will not depart until he gets something. [371]
I will have him given one cake." So he said to his wife, "Dear wife,
cook one little cake, give it to the monk, and get rid of him."
His wife took just a little dough and put it in the pot. But it
grew to be a big cake and filled the vessel to overflowing. When the
treasurer saw it, he thought to himself, "She must have taken a big
piece of dough." So he himself took ever so little dough on the tip of
5£ Book i, Story 5, Dhammapada 49 [N.1.3716-
a spoon and put it in the pot. But it became a bigger cake than the
previous one. In like manner each cake they cooked was larger than
the preceding ones. Finally ,*in despair, the treasurer said to his wife,
"Dear wife, give him a single cake."
But when his wife tried to take one cake from the basket, all the
cakes stuck together. The treasurer's wife said to her husband,
"Husband, the cakes all stick together. I cannot separate them."
"I will separate them," replied the treasurer. But try as he might,
he was unable to do so. Finally the treasurer took hold of one end,
and his wife took hold of the other end, and the two pulled with might
and main. But for all that they were unable to separate the cakes.
As the treasurer struggled with the cakes, sweat poured forth
from his body and his craving disappeared. Thereupon he said to his
wife, "Wife, I have no need of the cakes. Take the cakes and the
basket and give them to the monk." So his wife took the basket and
approached the monk. The Elder preached the Law to the treasurer
and his wife, proclaiming the virtues of the Three Jewels. [372]
Beginning with the words, "Almsgiving is true sacrifice," he made
the fruit of almsgiving and of the other works of merit as plain as
the moon in the sky.
As the treasurer listened to him, his heart believed, and he said,
"Reverend Sir, draw near, sit down on this couch, and eat." The
Elder replied, "Great treasurer, the Supremely Enlightened is sitting
in the monastery, expecting to eat these cakes. Therefore, treasurer,
if it so please you, bid your wife take the cakes and the milk and
the other provisions, and let us go to the Teacher." "But, Reverend
Sir, where is the Teacher at this moment. f^" "Treasurer, he is at the
Jetavana monastery, some forty -five leagues from here." "Reverend
Sir, how can we travel such a long distance without spending a great
deal of time on the way.^^"
"Great treasurer, if it so please you, I will convey you thither by
my own magical power. The head of the staircase in your mansion
shall remain in its proper place, but the foot of the staircase shall
stand at the battlemented gate of Jetavana. I will convey you to
Jetavana in less time than it would take you to go from the upper
floor of your house to the lower floor." "Very well. Reverend Sir,"
said the treasurer, agreeing to the proposal. So the Elder, allowing
the head of the staircase to remain where it was, commanded, "Let
the foot of the staircase stand at the battlemented gate of Jetavana."
And it was so. The Elder convened the treasurer and his wife to
-N. 1.3744] Niggardly Kosiya 53
Jetavana in less time than it would have taken them to go from the
upper floor of their house to the lower floor.
The treasurer and his wife both approached the Teacher and
informed him that it was meal-time. Thereupon the Teacher entered
the refectory and seated himself in the Seat of the Buddha, already
prepared, with the Congregation of Monks about him. The great
treasurer gave Water of Donation to the Congregation of Monks
presided over by the Buddha. [373] The treasurer's wife placed a
cake in the Tathagata's bowl. The Teacher took as much as he
needed to support life, and the Congregation of Monks likewise took
as much as they needed to support life. The treasurer went about
distributing milk and ghee and honey and jaggery.
The Teacher and his five hundred monks completed their meal,
and the great treasurer and his wife ate as much as they desired to eat.
Yet there was no end to the cakes that remained. Even after dis-
tribution had been made to the monks of the entire monastery and
to the eaters of scraps, there was still no end to the cakes that re-
mained. "Reverend Sir," they reported to the Exalted One, "the
cakes suffer no diminution." "Very well," he replied, "throw them
away at the battlemented gate of Jetavana." So they threw them
away in a cave near the battlemented gate of Jetavana. To this day
that place goes by the name of "Cake-cave."
Then the great treasurer with his wife approached the Exalted
One and stood respectfully on one side. The Exalted One pronounced
the words of thanksgiving. At the conclusion of the words of thanks-
giving both the treasurer and his wife were established in the Fruit
of Conversion. Then they saluted the Teacher, and mounting the
staircase at the battlemented gate, fouE^d themselves in their own
house. From that time forwards the treasurer spent eighty crores of
treasure solely in the Religion of the Buddha.
On the evening of the following day, when the monks assembled
in the Hall of Truth, they exclaimed, "Behold, brethren, the super-
natural power of Elder Moggallana the Great! Without impairing
faith, without impairing riches, [374] he subdued in a moment the
niggardly treasurer, made him self-denying, conveyed him to Jeta-
vana, causing him to take his cakes with him, set him face to face
with the Teacher, and established him in the Fruit of Conversion.
Oh, how great is the supernatural power of the Elder!" Thus, as they
sat together in the Hall of Truth, did they praise the virtues of the
Elder. By Supernatural Audition the Teacher overheard them, and
X
54 Book ^, Story 5, Dhammapada 49 [N. 1.3745-
entering the Hall of Truth, asked them, "Monks, what is the subject
you are discussing now, as you sit here all gathered together?" When
they told him, he said, "Monks, a monk who would convert a house-
hold without impairing faith, without impairing riches, without
wearying or oppressing that household, must approach that household
to make known the virtues of the Buddha as a bee approaches a flower
to gather honey therefrom. Such a monk is my son Moggallana."
And in praise of the Elder he pronounced the following Stanza,
49. Even as a bee, without injuring a flower, or the color, or the scent thereof,
Gathers the honey, and then flies away, even so should a sage go about
village. [376]
When the Teacher had given this religious instruction, he con-
tinued his discourse for the purpose of proclaiming the virtues of the
Elder, saying, "Monks, this is not the first time that Treasurer Nig-
gardly has been converted by the Elder Moggallana. In a previous
state of existence also he converted him by teaching him the connection
between a deed and the fruit thereof." And to make the matter clearer
he related the Illisa Jataka.^
Both are lame, both are bow-legged, both squint,
Both have a wart. I cannot tell which of them is Illisa.
IV. 6. PATHIKA THE NAKED ASCETIC ^
Not the faults of others. This religious instruction was given by
the Teacher while he was in residence at Savatthi with reference to
Pathika the Naked Ascetic.
At Savatthi, we are told, the wife of a certain householder minis-
tered to the needs of a Naked Ascetic named Pathika, treating him
as she would her own son. Of her nearest neighbors, those who went
to hear the Teacher preach the Law returned praising the virtues of
the Buddhas in manifold ways, saying, "Oh, how wonderful is the
preaching of the Buddhas!" When the woman heard her neighbors
thus praise the Buddhas, [377] she desired to go to the monastery
and hear the Law. So she put the matter to the Naked Ascetic, say-
ing, "Noble sir, I desire to go and hear the Buddha." But as often as
she made her request, the Naked Ascetic dissuaded her from going,
saying, "Do not go." The woman thought to herself, "Since this
1 Jdtaka 78: i. 345-355. « Text: N i. 376-380.
-N. 1.37810] Pathika the Naked Ascetic 55
Naked Ascetic will not permit me to go to the monastery and hear
the Law, I will invite the Teacher to my own house and hear the
Law right here."
Accordingly, when it was evening, she summoned her own son
and sent him to the Teacher, saying to him, "Go invite the Teacher
to accept my hospitality for to-morrow." The boy started out, but
went first to the place of residence of the Naked Ascetic, saluted him,
and sat down. "Where are you going .^" asked the Naked Ascetic.
"By my mother's direction I am going to invite the Teacher." "Do
not go to him." "All very well, but I am afraid of my mother. I am
going." "Let the two of us eat the fine things prepared for him. Do
not go." "No; my mother will give me a scolding." "Well then,
go. But when you go and invite the Teacher, do not say to him, *Our
house is situated in such and such a place, in such and such a street,
and you may reach it by taking such and such a road.' Instead, act
as if you lived near by, and when you leave, run off as if you intended
to take a different road, and come back here."
The boy listened to the instructions of the Naked Ascetic and
then went to the Teacher and delivered the invitation. When he had
done everything according to the instructions of the Naked Ascetic,
he returned to the latter. Said the Naked Ascetic, "What did you do.?"
Said the boy, "Everything you told me to do, noble sir." "You
have done very well. Now we shall both of us eat the good things
prepared for him." On the following day, very early in the morning,
the Naked Ascetic went to that house, taking the boy with him, and
the two sat down together in the back room.
The neighbors smeared that house with cow-dung, [378] decked
it with the five kinds of flowers, including the Laja flower, and pre-
pared a seat of great price, that the Teacher might sit therein. (Men
who are not familiar with the Buddhas know nothing about the
preparation of a seat for them. Nor do the Buddhas ever need a
guide to direct them on their way. For on the Day of Enlightenment,
when they sit under the Bo-tree, causing ten thousand worlds to
quake, all paths become plain to them: "This path leads to Hefl,
this path leads to the World of Beasts, this path leads to the World
of Ghosts, this path leads to the World of Men, this path leads to the
World of the Gods, this path leads to the Deathless, to Great Nib-
bana." There is never any need of telling them the way to villages,
market-towns, or other places.)
Therefore the Teacher, very early in the morning, took bowl and
56
Book Jf,, Story 6. Dhammapada 50 [N.i.378io-
robe and went straight to the house of the great female lay disciple.
She came forth from the house, saluted the Teacher with the Five
Rests, escorted him into the house, poured Water of Donation into
his right hand, and gave him the choicest of food, both hard and soft.
When the Teacher had finished his meal, the female lay disciple,
desiring to have him pronounce the words of thanksgiving, took his
bowl, and the Teacher with his own sweet voice began the address
of thanksgiving. The lay disciple listened to the preaching of the
Law and applauded the Teacher, saying, "Well said! well said!"
The Naked Ascetic, sitting there in the back room, heard the
words of applause uttered by the lay disciple as she heard the Teacher
preach the Law. Unable to control himself, he remarked, "She is
my disciple no longer," and came out. And he said to the lay dis-
ciple, "Hag, you are lost for applauding this man thus." And he
reviled both the female lay disciple and the Teacher in all manner of
ways, and then ran off. The lay disciple was so embarrassed by the
Naked Ascetic's insulting words that her mind became completely
distraught, and she was unable to concentrate her attention on the
Teacher's discourse. The Teacher asked her, "Lay disciple, are you
unable to fix your mind on my discourse?" "Good and Reverend
Sir," she replied, "my mind is completely distraught by the insulting
words of this Naked Ascetic." [379] Said the Teacher, "One should
not consider the talk of such a heretic; one should pay no attention
to such as he; one should regard only one's own sins of commission and
omission." So saying, he pronounced the following Stanza,
50. Not the faults of others, not things done and left undone by others,
Only one's own sins of commission and omission should one regard.
IV. 7. THE KING AND THE KING OF KINGS ^
Like a beautiful flower. This religious instruction was given by
the Teacher while he was in residence at Savatthi with reference to
the lay disciple Chattapani. [380]
For at Savatthi lived a lay disciple named Chattapani, versed in
the Tipitaka, enjoying the Fruit of the Second Path. Early one morn-
ing, in observance of Fast-day, he went to pay his respects to the
Teacher. (For those who enjoy the Fruition of the Second Path and
1 Cf. Hardy, Manual of Buddhism, pp. 296-297. Text: N i. 380-384.
-N. 1.38 In] The king and the King of Kings 57
those who are Noble Disciples, by reason of their previous under-
taking, do not take upon themselves the obligations of Fast-day.
Such persons, solely by virtue of the Path, lead the holy life and eat
but one meal a day. Therefore said the Exalted One,^ "Great king,
Ghatikara the potter eats but one meal a day, leads the holy life, is
virtuous and upright." Thus, as a matter of course, those who enjoy
the Fruition of the Second Path eat but one meal a day and lead the
holy life.)
Chattapani also, thus observing Fast-day, approached the Teacher,
paid obeisance to him, and sat down and listened to the Law. Now
at this time King Pasenadi Kosala also came to pay his respects to
the Teacher. When Chattapani saw him coming, he reflected, "Shall
I rise to meet him or not.'^" He came to the following conclusion,
"Since I am seated in the presence of the King of Kings, I am not
called upon to rise on seeing the king of one of his provinces. Even if
he becomes angry, I will not rise. [381] For if I rise on seeing the
king, the king will be honored, and not the Teacher. Therefore I
will not rise." Therefore Chattapani did not rise. (Wise men never
become angry when they see a man remain seated, instead of rising,
in the presence of those of higher rank.)
But when King Pasenadi saw that Chattapani did not rise, his
heart was filled with anger. However, he paid obeisance to the Teacher
and sat down respectfully on one side. The Teacher, observing that
he was angry, said to him, "Great king, this lay disciple Chattapani
is a wise man, knows the Law, is versed in the Tipitaka, is contented
both in prosperity and adversity." Thus did the Teacher extol the
lay disciple's good qualities. Even as the king listened to the Teacher's
praise of the lay disciple, his heart softened.
Now one day after breakfast, as the king stood on the upper floor
of his palace, he saw the lay disciple Chattapani pass through the
courtyard of the royal palace with a parasol in his hand and sandals
on his feet. Straightway he caused him to be summoned before him.
Chattapani laid aside his parasol and sandals, approached the king,
paid obeisance to him, and took his stand respectfully on one side.
Said the king to Chattapani, "Lay disciple, why did you lay aside
your parasol and sandals.?" "When I heard the words, *The king
summons you,' I laid aside my parasol and sandals before coming
into his presence." "Evidently, then, you have to-day learned that
^ Majjhima, ii. 51^^"^.
58 Book 4, Story 7. Dhammapada 51-52 [N.i .38 ii^
I am king." "I always knew that you were king." "If that be true J
then why was it that the other day, when you were seated in thd
presence of the Teacher and saw me, you did not rise.'^"
"Great king, had I, seated in the presence of the King of Kings,
risen on seeing a king of one of his provinces, I should have shown
disrespect for the Teacher. Therefore did I not rise." "Very well,
let bygones be bygones. I am told that you are well versed in matters
pertaining to the present world and the world to come; [382] that
you are versed in the Tipitaka. Recite the Law in our women's
quarters." "I cannot, your majesty." "Why not.?" "A king's
house is subject to severe censure. Improper and proper alike are
grave matters in this case, your majesty." "Say not so. The other
day, when you saw me, you saw fit not to rise. Do not add insult to
injury." "Your majesty, it is a censurable act for householders to go
about performing the functions of monks. Send for someone who is]
a monk and ask him to recite the Law."
The king dismissed him, saying, "Very well, sir, you may go."
Having so done, he sent a messenger to the Teacher with the following
request, "Reverend Sir, my consorts Mallika and Vasabhakhattiya
say, * We desire to master the Law.' Therefore pray come to my house
regularly with five hundred monks and preach the Law to them."
The Teacher sent the following reply, "Great king, it is impossible
for the Buddhas to go regularly to any one place." "In that case.
Reverend Sir, send some monk." The Teacher assigned the duty to
the Elder Ananda. And the Elder came regularly and recited the
Ordinances to those queens. Of the two queens, Mallika learned
thoroughly, rehearsed faithfully, and heeded her teacher's instruction.
But Vasabhakhattiya did not learn thoroughly, nor did she rehearse
faithfully, nor was she able to master the instruction she received. |
One day the Teacher asked the Elder Ananda, "Ananda, are your
female lay disciples mastering the Law.^^" "Yes, Reverend Sir."
"Which one learns thoroughly .?" "Reverend Sir, Mallika learns
thoroughly, rehearses faithfully, and can understand thoroughly the
instruction she receives. But your kinswoman does not learn thor-
oughly, nor does she rehearse faithfully, nor can she understand
thoroughly the instruction she receives." When the Teacher heard
the Elder's reply, he said, "Ananda, as for the Law I have preached,
to one who is not faithful in hearing, learning, [383] rehearsing, and
preaching it, it is profitless, like a flower that possesses color but lacks
perfume. But to one who is faithful in hearing, learning, rehearsing.
-N. 1.38511] The king and the King of Kings
59
and preaching the Law, it returns abundant fruit and manifold bless-
ings." So saying, he pronounced the following Stanzas,
51. Like a beautiful flower that possesses color but lacks perfume,
So well-spoken words are fruitless to him that doeth them not.
52. Like a beautiful flower that possesses both color and perfume,
So well-spoken words are fruitful to him that doeth them. [384]
L
^H At the conclusion of the lesson many attained the Fruit of Con-
^B version and the Fruits of the Second and Third Paths. The lesson was
^B of benefit to the multitude.
I
IV. 8. MARRIAGE OF VISAKHA ^
Even as from a heap of flowers. This religious instruction was
given by the Teacher while he was in residence at Pubbarama near
Savatthi with reference to the female lay disciple Visakha.
Visakha, we are told, was born in the city of Bhaddiya in the
kingdom of Anga. Her father was Treasurer Dhananjaya, son of
Treasurer Ram, and her mother was Sumana Devi, his chief consort.
When Visakha was but seven years old, the Teacher, perceiving that
the Brahman Sela and other of his kinsmen in the faith possessed the
faculties requisite for Conversion, set out with a great company of
monks and came to that city. Now at this time householder Ram
held the post of treasurer in that city, being the chief of five persons
of great merit. [385]
(The five persons of great merit were Treasurer Ram, Canda-
paduma his chief consort, his eldest son Dhananjaya, his wife Sumana
Devi, and Treasurer Ram's slave Punna. Now Treasurer Ram
possessed limitless wealth, but he was not the only possessor of limit-
less wealth. In the country over which King Bimbisara ruled were
five such persons: Jotiya, Jatila, Ram, Punnaka, and Kakavaliya.)
When Treasurer Ram learned that the Possessor of the Ten Forces
had come to his city, he sent for the maiden Visakha, daughter of
Treasurer Dhananjaya, and said to her, "Dear girl, this is a happy
day for you and a happy day for me. Summon the five hundred maid-
^ Warren's version of this beautiful story {Harvard Oriental Series, vol. 3, pp.
451-481: cf. vol. 28, p. 67) was the first Occidental translation of a considerable part
of this text. The story occurs also in Ahguttara Commentary (cf. vol. 28 p. 50).
Cf. story xxi. 8; also Hardy, Manual of Buddhism, 2d ed., pp. 226-234. Text: N i.
384-419.
60 Boole i, Story 8. Dhammapada 53 [N.i.sssn-
ens who are your attendants, mount five hundred chariots, and
accompanied by your five hundred slave-maidens, go forth to meet the
Possessor of the Ten Forces." " Very well," replied Visakha, promising
to do as he said.
And this she did. Now because she well knew both what was
reasonable and what was unreasonable, she proceeded in her carriage
as far as there was room for a carriage to go; and then, descending from
her carriage, approached the Teacher on foot, paid obeisance to him,
and took her stand on one side. Pleased with her deportment, the
Teacher preached the Law to her, and at the end of his discourse both
she and her five hundred maidens were established in the Fruit of
Conversion.
Treasurer Ram also approached the Teacher, hearkened to the
Law, and was established in the Fruit of Conversion. Thereupon
Treasurer Ram invited the Teacher to be his guest on the morrow.
Accordingly on the following day he entertained in his own house the
Congregation of Monks presided over by the Buddha, serving them
with the choicest food, both hard and soft, and in like manner during
the following fortnight provided them with abundant food. When
the Teacher had remained in the city of Bhaddiya during his good
pleasure, he departed.
Now at this time Bimbisara and Pasenadi Kosala were connected
by marriage, each having married a sister of the other. And one
day [386] the king of Kosala thought to himself, "In Bimbisara's
country live five persons of limitless wealth, but in my country lives
not a 'Single one. Suppose I were to go to Bimbisara and ask him to
let me have one of his persons of great merit." Accordingly he went
to Bimbisara, who greeted him in a friendly manner and asked him,
"For what purpose have you come.^^" "I have come with this thought
in mind, 'In your country live five persons of limitless wealth and
^ve persons of great merit. I should like to take one of them back
with me.'" "These are notable families, and it is impossible for me
to move them." "I will not go back without one."
The king took counsel with his ministers and replied, "To move
notable families like that of Jotiya would be like moving the earth
itself. But there is a treasurer named Dhananjaya, son of Treasurer
Ram. I will take counsel with him and give you my answer later."
So King Bimbisara caused Treasurer Dhananjaya to be summoned
and said to him, "Dear friend, the king of Kosala has said to me, *I
wish to take back with me a single treasurer possessed of great wealth.'
■N.1.3885] Marriage of Visakha 61
r
H You go back with him." "Your majesty, if you send me, I will go."
^m "Very well, dear friend, make your preparations and go."
^B So Treasurer Dhananjaya made the necessary preparations, and
^K the king bestowed high honor upon him and dismissed King Pasenadi,
^ saying, "Take him back with you." So King Pasenadi took him with
him and set out for Savatthi, spending a single night on the journey.
I As they journeyed along, reaching a pleasant place, they pitched
camp there for the night. Treasurer Dhananjaya asked the king,
"Whose country is this.'^" "This is my country, treasurer." "How
far is it from here to Savatthi.?^" [387] "Seven leagues." "The
interior of the city is crowded, and my retinue is a large one. If,
your majesty, you approve, we will take up our residence right here."
"Very well," replied the king, granting his request. So the king
created a city for him right there and gave it to him, and having so
(done, departed. Because this region was first inhabited in the evening
(say am), it received the name Saketa.
Now there lived at Savatthi a treasurer named Migara, and he
had a son named Punnavaddhana, who had just reached manhood.
His mother and father said to him, "Dear son, choose for yourself a
wife in whatever quarter you please." "I have no use for anything
of the sort." "Son, do not act in this way. A family without children
cannot endure." After they had spoken to him several times, he said,
"Very well. If I can find a maiden endowed with the Five Beauties,
I will do as you say." "But what are these Five Beauties, dear son?"
"Beauty of hair, beauty of flesh, beauty of bone, beauty of skin, and
beauty of youth."
(For in the case of a woman of great merit the hair is like a pea-
cock's tail, and when it is released and allowed to fall, it touches the
hem of her skirt, and then the ends of the hair curl and turn upwards.
This is Beauty of Hair. Her lips have a color like that of a bright red
gourd and are even and soft to the touch. This is Beauty of Flesh.
Her teeth are white and even and without interstices and shine like a
row of diamonds set upright or like an evenly cut conch-shell. This
is Beauty of Bone. Her skin, without the use of sandal-wood or rouge
or any other cosmetic, [388] is as smooth as a garland of water-lilies
and as white as a garland of kanikara flowers. This is Beauty of
Skin. Though she has brought forth ten times, her youth is just
as fresh as though she had brought forth but once. This is Beauty
of Youth.)
So Punnavaddhana's mother and father invited a hundred and
62 Book ^, Story 8. Dhammapada 53 [N. 1.3885-
eight Brahmans to their house, entertained them at dinner, and then
asked them, "Are there any women who are endowed with the Five
Beauties?" "Indeed there are." "Well then, let eight of you go in
search of such a maiden," said they, giving the Brahmans much money.
"And when you return, we will do for you what is right. Go seek out
such a maiden, and when you find her, deck her with this garland."
So saying, they gave the Brahmans a golden garland worth a hundred
thousand pieces of money and dismissed them. The Brahmans went to
all the great cities and searched diligently, but finding no maiden
endowed with the Five Beauties, turned back. Returning to Saketa,
they reached the city on Public Day and thought to themselves,
"To-day our labors will reach a successful termination."
Now in this city there is a festival celebrated every year called^
Public Day, and on this day families which do not ordinarily go out
come forth from their houses with their attendants and, with their
persons unclothed, go on foot to the bank of the river. Moreover, on
this day sons of men of wealth and position of the Warrior caste stand
along the road, and when they see a beautiful maiden of equal birth
with themselves, throw a wreath of flowers over her head.
The Brahmans also went to the bank of the river, entered a certain
hall, and waited. At that moment Visakha, who was now about
fifteen or sixteen years of age, adorned with all her adornments,
accompanied by five hundred young women, came to the bank of
the river, intending to bathe therein. [389] Suddenly a storm came
up and it began to rain. Thereupon the five hundred maidens ran
as fast as they could and entered the hall. But in spite of the rain
Visakha proceeded at her usual gait. When she entered the hall, her
garments and jewels were wet.
The Brahmans perceived that she possessed four of the Beauties.
Desiring to see her teeth, they began saying to each other, "Our
daughter has a slothful nature. Her husband will not get so much
as sour rice-gruel to eat, or we are sorely mistaken!" Then said
Visakha to the Brahmans, "What are you saying.?" "We were speak-
ing of you, dear girl." (They say that her voice was soft and resonant
like the tones of a bell.) Then, with her soft, resonant voice, she
asked them again, "What was the subject of your conversation .f^"
"We were saying that while the young women who are your
attendants ran as fast as they could and entered the hall without
wetting their garments and their jewels, you did not quicken youpj
pace at all, although it was but a short distance you had to go, and
-N. 1.39018]
Marriage of Visdkhd
63
entered the hall with your garments and jewels wet." "Dear friends,
do not speak thus. I am stronger than they are. Moreover, I had
good reason for not quickening my pace." "What was the reason,
dear girl.?"
"Dear friends, there are four persons who do not appear to ad-
vantage while running; and there is another reason besides." "Dear
girl, which are the four persons that do not appear to advantage
while running.?" "Dear friends, an anointed king does not appear to
advantage if, adorned with all his jewels, he girds up his loins and
runs in the palace-court. By so doing he will certainly incur unfavor-
able criticism, and people will say of him, 'Why is this great king
running about like a common householder.?'
"Likewise the king's state elephant, when fully caparisoned,
does not appear to advantage while running; but when he moves with
the natural grace of an elephant, he does appear to advantage. A
monk does not appear to advantage while running. By so doing he
will incur only unfavorable criticism, and people will say of him, 'Why
does this monk run about like a common householder.?' [390] But
if he walks at a tranquil gait, he does appear to advantage. A woman
does not appear to advantage while running. She will incur only
unfavorable criticism, and justly so. People will say of her, *Why is
this woman running about like a man.?' These are the four persons
that do not appear to advantage while running."
"But what was the other reason, dear girl?" "Dear friends,
mothers and fathers bring up a daughter seeking to preserve intact
the greater and lesser members of her body. For we are goods for
sale, and they bring us up with the intention of marrying us off into
some other family. The result is that were we, while running, to
trip over the hem of our skirt or on the ground, and fall and break
either a hand or a foot, we should be a burden on our family. But
if the clothes we wear get wet, they will dry. Bearing this considera-
tion in mind, dear friends, I did not run."
While Visakha was talking, the Brahmans observed the beauty
of her teeth. "Such beautiful teeth as hers we have never seen,"
said they. And applauding her, they said, "Dear girl, only you are
worthy to receive this." So saying, they threw the golden garland
over her head. Then she asked them, "Dear friends, from what city
do you come.?" "From Savatthi, dear girl." "What is the name
of the treasurer whose household you represent.?" "The treasurer's
name is Migara, dear girl." "What is the name of his noble son.?"
64
Book J^, Story 8. Dhammapada 53 [N.i.soois^
*'Punnavaddhana Kumara, dear girl." "The family is of equal birth
with our own," thought Visakha.
So she accepted the proposal and immediately sent the following
message to her father, "Let him send us a chariot." [391] For
although when she came thither she came on foot, yet from the moment
when the garland was thrown over her head, it was no longer proper
for her to go on foot. Daughters of noblemen travel in chariots and
the like, while others enter an ordinary carriage or raise a parasol or
a palmyra-leaf over their heads; and if this is not to be had, take the
skirt of their undergarment and throw it over their shoulder.
Now her father sent her five hundred chariots, and entering her
chariot, she departed with her retinue, the Brahmans accompanying
her. The treasurer asked the Brahmans, "Whence have you come.'^"
"From Savatthi, great treasurer." "What is the name of the treas-
urer.^" "The treasurer's name is Migara." "What is the name of his
son.?^" "Punnavaddhana Kumara." "How great is his wealth.?"
"Forty crores, great treasurer." "As for his wealth, it is but a far-
thing compared with ours; but from the time when one obtains a pro-
tector for his daughter, why should anything else be considered.?"
So saying, the treasurer gave his consent. And when he had en-
tertained them in his house for two days, bestowing all manner of
attentions upon them, he dismissed them.
The Brahmans returned to Savatthi and reported to Treasurer
Migara, "We have found a maiden." "Whose daughter is she?"
"The daughter of Treasurer Dhananjaya." Treasurer Migara thought
to himself, "I have obtained the daughter of a notable family, and it
behooves me to bring her hither with all speed." So he informed the
king of his intention to go thither. The king thought to himself,
"That is the distinguished family I took from King Bimbisara and
settled at Saketa. [392] I ought to show him every attention." So
he said, "I will go too." "Very well, your majesty," replied Treasurer
Migara. So Treasurer Migara sent the following message to Treasurer
Dhananjaya, "When I come, the king will accompany me, and the
king's force is a large one. Shall you be able or shall you not be able
to care for so large a company.?" Treasurer Dhananjaya sent back
the following reply, "If ten kings are coming, let them come!"
Accordingly Treasurer Migara took with him from that great city
all of the inhabitants except so many as were required to guard the
houses, and halting half a league from Saketa, sent the following mes-
sage to Treasurer Dhananjaya, "We have arrived." Thereupon
-N. 1.39316] Marriage of Visdkhd 65
Treasurer Dhananjaya sent a handsome present to Treasurer Migara
and took counsel with his daughter, saying, "Dear daughter, I am
informed that your father-in-law has arrived, and with him the king
of Kosala. Which house shall be made ready for him, and which for
the king, and which houses for the viceroys?" (The treasurer's
daughter possessed wisdom, and her intelligence was as keen as the
edge of a diamond, as the result of the Resolution she had formed and
the Earnest Wish she had cherished during a hundred thousand cycles
of time.)
So she made the necessary arrangements, saying, "Make ready
such and such a house for my father-in-law, such and such for the
king, and such and such for the viceroys." And causing the slaves and
the servants to be summoned, she apportioned to them their several
duties, saying, "So many of you are to wait upon the king and so
many upon the viceroys; and so many of you as are hostlers and the
like are to care for the elephants and horses and other animals, so
that when our guests arrive, they may enjoy this festive occasion to
the full." (Why did she take it upon herself to do this.^ So that none
might say, "We came to take part in the festivities of Visakha's
marriage, but obtained no enjoyment; instead, we spent our time
looking after our horses and the like.")
On that very day also Visakha's father caused five hundred gold-
smiths to be summoned and said to them, "Make for my daughter
a great-creeper-parure." [393] So saying, he gave them a thousand
nikkhas of ruddy gold and a sufficient supply of silver, rubies, pearls,
coral, and diamonds to go with it.
After the king had remained a few days, he sent the following
message to Treasurer Dhananjaya, "The treasurer must not think of
providing maintenance and support for us for long. Let him inform
us when the maiden is to depart." The treasurer sent back the follow-
ing message to the king, "The season of the rains has now arrived;
therefore it will be impossible for you to move for four months. What-
ever your army requires, all this it shall be my duty to provide. The
king will depart when I send him." From that time on it was like one
long holiday in the city of Saketa. From the king to the humblest
person, all were adorned with garlands and perfumes and rich apparel,
and each thought to himself, "The king is bestowing his attentions
on me alone." In this manner three months passed, but the parure
was not yet finished.
The superintendents of the work came and reported to the treasurer,
m
Book ^, Story 8, Dhammapada 58 [N.i.393i6-j
"Nothing is lacking except that there is not sufficient wood to cook
food for the army." "Friends, go tear down all the ruined elephant-
stables and all the dilapidated houses in this city and use them for]
firewood." They cooked food with firewood thus obtained for a
fortnight, and then came back and reported, "There is no more'
wood." "At this time of year it is impossible to procure firewood;
therefore open the storehouses where the cloths are kept, take coarse j
cloths, make wicks of them, [394] soak them in vessels of oil, and]
thus cook the food." And this they did for another fortnight.
Thus four months passed, and the parure was completed. In the^
making of this parure, four pint-pots of diamonds were used, eleven
pint-pots of pearls, twenty-two pint-pots of coral, thirty-three pint-
pots of rubies; with these and other of the seven kinds of jewels the
parure was completed. Ordinary threads were not used in the making
of this parure; the thread work was entirely of silver. It was fastened
to the head and extended to the feet. In various places seals of gold
and dies of silver were attached to hold it in position. There was one
seal on the crown of the head, one on the top of each ear, one at the
throat, one on each knee, one at each elbow, one at the waist, and one
at the small of the back.
In the fabric of this parure the goldsmiths wrought a peacock;
in its right wing were five hundred feathers of ruddy gold, and in its
left wing five hundred. Its beak was of coral, its eyes were of gems,
and likewise its neck and its tail-feathers; the midribs of the feathers
were of precious stones and likewise its legs. When it was placed on
the crown of Visakha's head, it appeared like a peacock standing on
the peak of a mountain and dancing; and the sound of the midribs of the
thousand feathers was like the music of the celestial choir or of the
five kinds of instruments. Only by going very close could people tell
that it was not a real peacock. [395] The materials used in the
making of this parure cost nine crores, and a hundred thousand pieces
of money were paid for the workmanship.
(Through what deed in a previous state of existence did Visakha
receive this parure? We are told that in the dispensation of the
Buddha Kassapa she presented twenty thousand monks with bowls
and robes, and that she likewise gave them thread and needles and
dyeing materials, all of which were her property. It was through this
gift of robes that she received this parure. The gift of robes by women
culminates in the great-creeper-parure, the gift of robes by men
culminates in the reception of bowls and robes supernaturally created.)
-N. 1.39616] Marriage of Visdkhd 67
When in the course of four months the great treasurer had thus
prepared a trousseau for his daughter, he began giving her her dowry.
He gave her five hundred carts filled with money, five hundred carts
filled with vessels of gold, five hundred filled with vessels of silver,
five hundred filled with copper vessels, five hundred carts filled with
garments made of various kinds of silk, five hundred carts filled with
ghee, five hundred filled with rice husked and winnowed, and five
hundred carts filled with plows, plowshares, and other farm
implements.
This, we are told, was the thought that occurred to him, "In the
place to which my daughter is going, she must never be obliged to send
to her neighbor and say, 'I have need of this or that.'" For this
reason, therefore, he provided her with all these implements. Then
he provided her with slave-maidens richly dressed and adorned to
wait upon her person, bringing up five hundred carts and placing
three slave-maidens in each cart and saying to them, "You are to
bathe her and feed her and dress her." Thus he gave her fifteen
hundred slave-maidens to wait upon her person.
Then the following thought occurred to him, "I will give my
daughter cattle." So he gave the following order to his men, [396]
"My men, go to the small cattle-pen and open the gate. When you
have so done, post yourselves on both sides of a lane three-quarters
of a league in length and eight rods across, with a drum at every quarter-
league, and do not allow the cattle to pass beyond these limits. When
you have taken up your positions, sound your drums."
His men did as they were commanded. Leaving the cattle-pen,
they proceeded a quarter of a league and sounded the drum; then
proceeding to the half -league point, they sounded the drum; then
proceeding to the three-quarter-league point, they sounded the drum;
and they guarded the means of exit along the sides. When they had
so done, cattle filled an inclosure three-quarters of a league in length
and eight rods across and stood rubbing shoulder with shoulder.
Then the great treasurer ordered the gate of the cattle-pen to
be closed, saying, "These cattle are enough for my daughter. Close
the gate." But even after the gate had been closed, by the fruit
of Visakha's merit, the powerful bulls and milch-cows leaped over
the gate and got out. Indeed, in spite of all that the men could do
to prevent them, sixty thousand powerful bulls and sixty thousand
milch-cows escaped, powerful bull-calves following the milch-cows
out of the inclosure.
68
Book ^, Story 8. Dhammapada 53 [N. 1.39617-
(Through what deed in a previous state of existence did the cattle
thus come forth? We are told that, in the dispensation of the Buddha
Kassapa, Visakha was reborn as Sanghadasi, the youngest of seven
daughters of King Kiki. One day, as she was giving the five products
of the cow to a company of twenty thousand monks, [397] the young
monks and novices covered their bowls with their hands and said,
"Enough! enough!" But in spite of their efforts to prevent her,
she continued to givQ, saying, "This is pleasant to the taste, this
will rejoice the heart." As the result of this deed, we are told, the
cattle escaped in spite of all that the men could do to prevent
them.)
After the treasurer had given all this wealth to his daughter, his
wife said to him, "You have provided all else for your daughter, but
you have not provided men-servants and women-servants to do her
bidding. Why is this.?" "Because I wish to find out which of them
have a sincere affection for my daughter and which of them have
not. It is not my intention to seize by the neck and send with her
those who do not wish to go with her. But when she has entered her
carriage and is ready to start, then I will say, *Let those who wish
to go with her go; let those who do not wish to go with her remain
behind.'"
"On the morrow my daughter will depart," thought the treasurer
as he sat in his inner room. So he summoned his daughter, seated
her beside him, and said to her, "Dear daughter, there are certain
modes of conduct which you must observe so long as you live with
your husband's family." And so saying, he gave her certain admoni-
tions. Now Treasurer Migara happened to be sitting in the next room
and heard all the admonitions which Treasurer Dhananjaya gave
to his daughter. And these were the admonitions which Treasurer
Dhananjaya gave to his daughter:
"Dear daughter, so long as you live in the house of your father-in-
law, the indoor fire is not to be carried outside; the outdoor fire is
not to be carried inside; give only to him that gives; give not to
him that gives not; [398] give both to him that gives and to him
that gives not; sit happily; eat happily; sleep happily; tend the
fire; honor the household divinities."
These Ten Admonitions did Treasurer Dhananjaya give to his
daughter. On the following day he assembled all the guilds of artisans
and standing in the midst of the king's army, appointed eight house-
holders to be sponsors for his daughter, saying to them, "If in the
-N. 1.39912] Marriage of Visakha 69
place to which my daughter is going, any fault is charged against my
daughter, you are to clear her of the charge."
Then he caused his daughter to put on her great-creeper-parure
which cost nine crores of treasure, and giving her fifty-four crores
of treasure to buy aromatic powders for the bath, he assisted her to
enter her carriage. And escorting her through the fourteen villages
round about Saketa which paid tribute to him as far as Anuradhapura,
he caused the following proclamation to be made, "Let those who
wish to go with my daughter go."
So soon as the inhabitants of the fourteen villages heard this
proclamation, they exclaimed, "Why should we remain here when
our noble mistress is departing.^" And they , departed from those
villages, leaving nothing behind them. Treasurer Dhananjaya paid
his respects to the king and Treasurer Migara, accompanied them a
little way on their journey, and then bidding farewell to his daughter,
placed her in their charge.
When Treasurer Migara, seated in the last carriage in the pro-
cession, saw the army of people following, he asked, "Who are these
people.'*" "Men-servants and women-servants to do your daughter-
in-law's bidding." "Who can feed so many as these.? Beat them with
sticks and drive them back. Take along only those who will not be
driven back." But Visakha protested, saying, "Hold! do not drive
them away. One army will feed the other." Said the treasurer in
reply to her protests, "Dear girl, we have no need of these people.
[399] Who will feed them.?" And he had them beaten with clods of
earth, sticks, and the like and driven back. And taking with him
those who would not be driven back, he said, "These are enough for
our purposes," and continued his journey.
Now when Visakha reached the gate of the city of Savatthi, she
thought to herself, "Shall I enter the city sitting in a closed carriage
or standing up in a chariot.?" Thereupon the following thought
occurred to her, "If I enter the city sitting in a closed carriage, the
splendor and magnificence of my great-creeper-parure will be visible
to none." Accordingly she entered the city standing up in a chariot,
showing herself to all the city. When the residents of Savatthi beheld
Visakha's state, they said, "This, they say, is Visakha, and her state
well becomes her." Such was the splendid state in which Visakha
entered the treasurer's house.
On the day when Visakha entered the city of Savatthi, all the resi-
dents of the city said to themselves, "Treasurer Dhananjaya was
70 Book J^, Story 8, Dhammapada 53 [N.i.399i3-
most hospitable to us when we visited his city." Therefore they sent
presents to Visakha according to their power and ability. And alii
the presents which were sent to her Visakha distributed among the
various families throughout the city. "Give this to my mother,"}
she would say; "this to my father, this to my brother, this to m^
sister." Thus she accompanied every gift she sent with a kindly]
message to the recipient, choosing her words with reference to th<
age and station of each and adopting, as it were, all the residents of]
the city as her kinsfolk.
Now in the middle of the night Visakha's well-bred mare gave
birth to a foal. Accordingly Visakha went to the stable, accom-
panied by her female slaves bearing torches in their hands, saw that
the mare was bathed with hot water [400] and anointed with oil, and
having so done, returned to her own quarters.
Now Treasurer Migara, in planning the festivities of his son's
marriage, completely ignored the Tathagata, in spite of the fact that
the Teacher was at that time in residence at a monastery close at
hand. On the other hand, impelled by the friendly feeling which he
had long cherished for the Naked Ascetics, he said to himself, "I will
render honor to my noble ascetics." So one day he ordered the finest
of rice-porridge to be boiled in hundreds of new vessels, invited five
hundred Naked Ascetics, escorted them into his house, and having
so done, sent the following message to Visakha, "Let my daughter-
in-law come and render homage to the Arahats."
Now Visakha had attained the Fruit of Conversion and was one
of the Noble Disciples, and therefore she was pleased and delighted
when she heard the word "Arahats." But when she entered the hall
where the Naked Ascetics were eating and looked at them, she said,
"Men like these are totally bereft of sense of modesty and fear of
mortal sin and have no right to the title * Arahats.' Why did my
father-in-law send for me to come?" And reproaching the treasurer,
she returned to her own quarters.
When the Naked Ascetics saw Visakha, they all reproached the
treasurer with one accord, saying, "Householder, why did you not
seek some other maiden to be the wife of your son.? In admitting a
female lay disciple of the monk Gotama to your house, you have
admitted a Jonah of Jonahs. Expel her from this house immediately."
But Treasurer Migara thought to himself, "It is impossible for me to
expel her from my house on the mere say-so of these ascetics; she
is the daughter of a great house." Accordingly he said to the Naked
-N. 1.4022] Marriage of Visakha 71
Ascetics, "Noble ascetics, young women are likely to do all sorts
of things, whether knowingly or unknowingly. Hold your peace."
So saying, he dismissed them. Having so done, he seated himself on
a costly seat and began to eat rich rice-porridge flavored with honey
out of a golden dish.
At this time a monk who was a pellet-faller, [401] going his round
[for alms, entered the treasurer's residence. Visakha stood fanning
her father-in-law. When she saw the monk, thinking to herself, "It
would not be proper for me to announce this monk to my father-in-
law," she stepped aside, that her father-in-law might see the Elder.
But the simpleton, although he saw the Elder, pretended not to see
him and with bowed head continued to eat his meal. Visakha per-
ceived within herself, "Although my father-in-law sees the Elder,
^et he makes no sign." Accordingly she said to the Elder, "Pass on,
fReverend Sir. My father-in-law is eating stale fare."
Now although Treasurer Migara had resisted the importunities of
the Naked Ascetics, yet when, as he sat there, he heard her say, "He
is eating stale fare," he removed his hand from the dish and said,
"Take away this rice-porridge and expel the woman from this house.
To think that at a time of festivity she should accuse such a man as
I am of eating unclean food!" But in this house all the slaves and
servants belonged to Visakha. Who, therefore, would take hold of
her hands and her feet.f* There was no one who dared even open his
mouth.
Visakha, hearing the words which her father-in-law had uttered,
said, "Dear father-in-law, this is no sufficient reason why I should
leave your house. It is not as if I were a common wench brought
hither by you from some bathing-place on the river. Daughters who
have mothers and fathers living do not leave the house of their father-
in-law for any such reason as this. Indeed, for this very reason, when
I set out to come hither, my father summoned eight householders
and placed me in their hands and said, 'If any fault is charged against
my daughter, you are to clear her of the charge.' Send, therefore,
for my sponsors and let them clear me of the charge."
"What she says is right," said the treasurer. Accordingly he
summoned the eight householders and said to them, "At a time of
festivity, while I was sitting and eating rich rice-porridge out of a
golden dish, this young woman said that I was eating unclean food.
[402] Convict her of this charge and expel her from this house."
"Is what he says true, dear girl.?"
72
Book ^, Story 8. Dhammapada 53 [N. 1.4022-
" I did not say precisely that. What happened was this : A certain
monk going his round for ahns stopped at the door of the house, and
my father-in-law, who at the time was eating rich rice-porridge flavored
with honey, completely ignored him. I thought to myself, 'My
father-in-law is acquiring no fresh merit in his present state of exist-
ence, but is consuming only stale merit.' So I said to the Elder,
*Pass on. Reverend Sir. My father-in-law is eating stale fare.' What
fault is to be found with me for so doing.?" "None at all. What our
daughter said was entirely proper. Why should you get angry with
her.?"
"Noble sirs, I grant that there is no fault to be found with her for
this. But on a certain occasion, in the middle watch of the night, she
went behind the house accompanied by her slaves, both male and
female." "Is what he says true, dear girl.?" "Dear friends, my reason
for going was no other than this: My full-blooded mare had given
birth to a foal in the stable attached to the house. I thought to myself,
*It is not right that I should sit here and make no sign.' So I ordered
my slaves to procure torches, and accompanied by my slaves, both
male and female, I went to the stable and saw to it that proper care
was given to the mare." "Noble sir, our daughter does work in your
house which is not fit even for female slaves to do. What fault do
you find in this.?"
"Noble sirs, I grant that there is no fault to be found with her
for this. But when she was on the point of coming here, her father
admonished her, giving her Ten Admonitions with a deeply hidden
meaning. I do not know what they mean. Let her tell me the mean-
ing of them. [403] For example, her father said to her, *The indoor
fire is not to be carried outside.' Pray how could we live without
giving fire to the neighbors who live on both sides of us.?" "Is what
he says true, dear girl.?" "Dear friends, that was not my father's
meaning. What he meant was this: *Dear daughter, if you see any
fault in your father-in-law or in your husband, say nothing about it
when you go to this house or to the other house, for there is no fire
that may be compared to this fire.'"
"Noble sirs, let this be as it may. But her father said to her,
*The outdoor fire is not to be carried inside.' When the fire in the
house is extinguished, what else can we do than to bring fire in from
without.?" "Is what he says true, dear girl.?" "Dear friends, that
was not my father's meaning. What he meant was this: *If either
women or men in your neighbors' houses speak ill of your father-in-
-N. 1.40426] Marriage of Visdkha 73
law or of your husband, you must not bring home what you have
heard them say and repeat it, saying, "So-and-so said this or that
unkind thing about you." For there is no fire comparable to this
fire.'"
Thus she was found free from fault in this matter, and as in this
so also in the others. And this is the true meaning of the remaining
admonitions: "Give only to him that gives" means that one should
give only to those that return borrowed articles. "Give not to him
that gives not" means that one should not give to those who do not
return borrowed articles. "Give both to him that gives and to him
that gives not" means that when poor [404] kinsfolk and friends
seek assistance, one should give to them, whether or not they are
able to repay.
"Sit happily" means that when a wife sees her mother-in-law or
her father-in-law or her husband, she should stand and not remain
sitting. "Eat happily" means that a wife should not eat before her
mother-in-law and her father-in-law and her husband have eaten.
She should serve them first, and when she is sure that they have had
all they care for, then and not until then may she herself eat. "Sleep
happily" means that a wife should not go to bed before her mother-
in-law and her father-in-law and her husband. She should first perform
the major and minor duties which she owes them, and when she has
so done, then she may herself lie down to sleep.
"Tend the fire" means that a wife should regard her mother-in-
law and her father-in-law and her husband as a flame of fire or as a
serpent-king. "Honor the household divinities" means that a wife
should look upon her mother-in-law and her father-in-law and her
husband as her divinities.
When the treasurer had heard this exposition of the meaning of
the Ten Admonitions, he sat with bowed head, unable to make answer.
Then the householders asked him, "Treasurer, is there any other fault
in our daughter .J^" "Noble sirs, there is not." "Why then, if she is
without fault, do you seek without cause to expel her from your
house.^" At this point Visakha said, "Dear friends, although at first
it would not have been proper for me to leave at the command of
my father-in-law, inasmuch as when I came hither my father placed
me in your hands to determine my guilt or my innocence, nevertheless
now, seeing that you have found me free from fault, it is entirely
proper for me to go."
Forthwith she gave orders, "Prepare for my departure my slaves.
74 Book i, Story 8. Dhammapada 53 [N. 1.40426-
both male and female, and my carriages and other conveyances."
Thereupon the treasurer detained those householders and said to
Visakha, [405] "Dear daughter-in-law, it was through ignorance
that I spoke. Pardon me." "Dear father in-law, I pardon you
freely so far as in me lies. But I am the daughter of a house which
has firm faith in the Religion of the Buddha, and we cannot exist
without the Congregation of Monks. If I may be permitted to minister
to the Congregation of Monks, according to my inclination, I will
remain." "Dear daughter-in-law, you may minister to your monks
to your heart's content."
Visakha caused an invitation to be sent to the Possessor of the
Ten Forces, and on the following day entertained him in her house.
The Naked Ascetics also, hearing that the Teacher was going to the
house of Treasurer Migara, went and sat down in a circle about the
house. When Visakha had given Water of Donation to the Teacher,
she sent the following message to her father-in-law, "The feast is all
ready. Let my father-in-law come and wait upon the Possessor of the
Ten Forces." Now Treasurer Migara desired to go, but the Naked
Ascetics dissuaded him, saying, "Householder, do not think of going
to the monk Gotama." So he sent back the following message, "Let
my daughter-in-law herself wait upon him alone."
When Visakha had served the Congregation of Monks presided
over by the Buddha with food, and the meal was over, she sent a
second message to her father-in-law, "Let my father-in-law come and
hear the Teacher preach the Law." Thought the treasurer, "It would
be highly improper for me not to go now," and desiring greatly to
hear the Law, he set out. Thereupon the Naked Ascetics addressed
him a second time, saying, "Well then, if you are determined to hear
the monk Gotama, sit outside of a curtain and listen." And preceding
him, they drew a curtain around. The treasurer went and sat outside
of the curtain.
Then said the Teacher, "You may sit beyond a curtain or beyond
a wall or beyond a mountain, or you may even sit beyond the range of
mountains that encircles the earth; I am the Buddha, and I can make
you hear my voice." [406] And as though seizing and shaking great
trunks of rose-apple trees or causing ambrosial rain to fall, he began
to preach the Law in orderly sequence. Now when a Supreme Buddha
preaches the Law, they that stand before and they that stand behind,
they that stand beyond a hundred Cakkavalas or a thousand Cak-
kavalas, and they that stand in the Abode of the Sublime Gods say.
I
I
-N. 1.40718] Marriage of Visakha 75
"The Teacher is looking at me alone; he is preaching the Law to me
alone." For the Teacher appears to be looking at each individual and
to be conversing with each individual. The Buddhas are said to be
like the moon. For as the moon in mid-heaven appears to all beings
alike, so that each individual thinks, "The moon is over me, the
moon is over me," so also the Buddhas appear to stand face to face
with each individual, no matter where that individual may stand.
This is said to be the fruit of their generosity in cutting off their
gloriously adorned heads, gouging out their anointed eyes, uprooting
the flesh of their hearts, and giving to be the slaves of others sons
like Jali, daughters like Kanhajina, and wives like Maddi.
As Treasurer Migara, sitting outside of the curtain, turned over
in his mind the teaching of the Tathagata, he became established in
the Fruit of Conversion in a thousand ways adorned, and became
endowed with unwavering belief, and acquired firm faith in the Three
Refuges. And lifting the hem of the curtain, he went forwards, and
taking in his mouth the breast of his daughter-in-law, he adopted her
as his mother, saying, "To-day henceforth you are my mother."
And thenceforth she was called Mother of Migara. [407] Later on,
when she had a son, she gave him the name Migara. Then the great
treasurer, letting go the breast of his daughter-in-law, went to the
Exalted One, fell at his feet, stroked his feet with his hands and covered
them with kisses, and thrice called out his own name, saying, "I am
Migara, Reverend Sir." Then he said, "Reverend Sir, all this time
I have not known the abundant fruit of alms given to you, but now,
through my daughter-in-law, I have come to know of it and have
obtained release from all the suffering of the states of punishment.
When my daughter-in-law came to my house, she came for my welfare
and salvation." So saying, he pronounced the following Stanza,
To-day I know where given alms yield abundant fruit;
For my welfare indeed my excellent daughter-in-law came to my house.
Visakha invited the Teacher for the following day, and on the
following day her mother-in-law attained the Fruit of Conversion.
And from that time on that house kept open door for the Religion of
the Buddha.
Then the treasurer thought to himself, "My daughter-in-law has
done me a great service. I will make her a present. Now her great-
creeper-parure is so heavy that it is impossible for her to wear it all
the time. I will therefore have a light parure made for her which she
76 Booh k. Story 8. Dhammapada 53 [N.i.407i8-
can wear both by day and by night in all the four postures." Accord-
ingly at a cost of a hundred thousand pieces of money he had a parure
made for her called the solid polished parure, and when this was com-
pleted, inyited the Congregation of Monks presided over by the Buddha
and gave them a bountiful feast. Then he caused Visakha to bathe
herself in sixteen water-pots of perfumed water and to put on the
solid polished parure. And when she had so done, he caused her to
take her stand before the Teacher and to pay obeisance to the Teacher.
Then the Teacher pronounced the words of thanksgiving [408] and
went back to the monastery.
Thenceforth Visakha gave alms, performed the other works of
merit, and obtained the Eight Boons from the Teacher.^ And even
as the crescent moon waxes great in the sky, even so did Visakha wax
great with sons and daughters. It is said that she had ten sons and
ten daughters, and that each of these had ten sons and ten daughters,
and that each of these had ten sons and ten daughters. Thus the
children and grandchildren and great-grandchildren in the line of
direct descent from her numbered eight thousand four hundred and
twenty persons. She herself lived to be a hundred and twenty years
old, and yet there was not a single gray hair in her head; she always
seemed to be about sixteen years old.
When people saw her on her way to the monastery, surrounded by
her children and grandchildren, there were always those who would
ask, "Which of these is Visakha.^" When they saw her coming, they
would think to themselves, "Let her walk a little way farther; our
mistress looks well when she walks." And when they saw her sitting
or lying down, they would think to themselves, "Let her lie a little
longer; our mistress looks well when she is lying down." Thus there
was no one who could ever say, "She does not look well in any of the
four postures."
Moreover, she had the strength of five elephants. Once upon a
time the king, who had heard that Visakha possessed the strength of
five elephants, [409] resolved to test her. So on his way back from
the monastery, to which he had gone to listen to the Law, he released
an elephant against her. The elephant lifted up his trunk and made
straight for Visakha. Of the five hundred women who accompanied
her, some fled in terror, while others threw their arms about her.
"What does this mean.?" asked Visakha.
* See Vinaya, Mahd Vagga, viii. 15: i. 290-294.
M. 41017] Marriage of Visdkha 77
"Noble mistress," they replied, "they say that the king desires
to test your strength and has therefore released an elephant against
you." When Visakha saw the elephant, she thought to herself, "Why
should I flee? How now shall I take hold of him? If I grasp him
firmly, I may kill him." So taking his trunk between two of her
fingers, she forced him back. The elephant, unable to resist her strength
and to keep his footing, fell back on his haunches in the royal court.
Thereupon the populace applauded her, and she returned home with
her retinue in safety.
Now at this time, at Savatthi, Visakha Mother of Migara had
many children and many grandchildren and many great-grand-
children. And her children were free from sickness and her grand-
children were free from sickness and her great-grandchildren were
free from sickness, and she was considered to bring good luck. And
of all her many thousand children and grandchildren and great-
grandchildren, not one had as yet met death. On festivals and holi-
days the residents of Savatthi always invited Visakha first to their
feasts.
Now on a certain festive occasion, as the multitude, richly dressed
and adorned, were on their way to the monastery to listen to the Law,
[410] Visakha also, after eating in the house to which she had been
invited, put on her great-creeper-parure and accompanied the multi-
tude to the monastery. And taking off her ornaments, she gave them
to her slave-girl, even as it is said:
Now at this time there was a festival at Savatthi, and the people,
richly dressed and adorned, went to the Grove; and Visakha Mother
of Migara, richly dressed and adorned, also went to the monastery.
And Visakha Mother of Migara took off her ornaments, and wrapping
them in her cloak, gave them to her slave-girl, saying, "Ho! take
this bundle."
It is said that, as she was on her way to the monastery, she thought
to herself, "It is not fitting that I should enter the monastery covered
with jewels, wearing on my person a parure so costly as this, extending
from head to foot." Therefore removing her parure, she made a
bundle of it and placed it in the hands of her slave-girl, who alone
could carry it, possessing as she did the strength of five elephants
acquired by her own merit. Therefore she said to her, "Dear girl,
take this parure. When I return from the Teacher's sermon, I will
put it on again." And when she had given the parure to her slave-
girl, she put on her solid polished parure, and approaching the Teacher,
78 Book ^, Story 8. Dhammapada 53 [N.1.41O18-
listened to the Law. At the end of the sermon she saluted the Exalted
One, rose from her seat, and went out. Her slave-girl, who had for-
gotten the parure, accompanied her.
Now it was the custom of Elder Ananda, after the congregation
had departed from listening to the Law, in case anything had been
forgotten and left behind, to put it away. So on this particular day,
seeing the great-creeper-parure, he told the Teacher, "Reverend Sir,
Visakha has gone away and forgotten her parure." "Put it aside,
Ananda." So the Elder took it up [411] and hung it beside the
staircase. Visakha thought to herself, "I will find out what medicines
and other requisites are needed by the monks who are coming and
going and who are sick or in need." And for the purpose of providing
for them she made the rounds of the monastery with Suppiya.
Now whenever the young monks and novices saw these two female
lay disciples going the rounds of the monastery, those who had need
of ghee and honey and oil and the other requisites used to take their
bowls and other vessels and come up to them. And on this day they
followed their usual practice. Suppiya, seeing a certain sick monk,
asked him, "What does my noble master require.^^" "Meat-broth."
"Very well, noble sir, I will see that it is sent to you." So on the fol-
lowing day, obtaining no suitable meat with which to make the broth,
she cut flesh from her own thigh. Through her faith in the Teacher
her body was made whole. ^
When Visakha had attended all the sick monks and all the young
monks and novices, she went out by another door. Stopping at the
approach to the monastery, she said to her slave-girl, "Dear girl,
bring me my parure. I should like to put it on." At that moment
the slave-girl reflected that she had forgotten to bring it with her
when she came out. So she replied, "Noble mistress, I forgot to bring
it with me." "Well then, go back and get it. But in case my noble
Elder Ananda has taken it up and put it away, do not bring it to me.
In that case I give it freely to my noble Elder." Now Visakha knew
in her heart, "It is the practice of the Elder to put away articles that
have been forgotten and left behind by persons of consequence." It
was for this reason that she said this.
When the Elder saw the slave-girl, he asked her, "For what pur-
pose have you returned .f^" The slave-girl replied, "When I went
away I forgot to take with me the parure which belongs to my noble
* See Vinaya, Mahd Vagga, vi. 23. 1-9: i. 216-218. Cf. Divydvaddna, p. 472.
-N. 1.4 135] Marriage of Visakha ^^^^ 79
mistress." "I hung it by the staircase. Go get it." But the slave-
girl replied, "Noble sir, nothing that has been touched by your hand
[412] may be removed by my noble mistress." And filled with joy
and delight, she returned to her mistress. "What about it.?" asked
Visakha. The slave-girl told her the whole story. "Dear girl," said
Visakha, "I will wear nothing that has been touched by my noble
master. I give it to him freely. But the parure will be a troublesome
thing for my noble masters to take care of. I will therefore sell it
and give my noble masters the equivalent of the money it brings.
Go fetch it hither." So the slave-girl went and brought back the
parure.
Visakha did not put on the parure, but sent for goldsmiths and
had it appraised. The goldsmiths reported, "The parure is worth
nine crores, and the workmanship is worth a hundred thousand."
So Visakha caused the parure to be placed in a cart and said, "Very
well, sell it." But there was no one who could have bought it at that
price. (Women who are able to wear the great-creeper-parure are
hard to find. Indeed on the whole circle of the earth there are but
three women who have obtained the great-creeper-parure: the eminent
female lay disciple Visakha, the wife of Bandhula king of the Mallas,
and Mallika daughter of the treasurer of Benares.)
Therefore Visakha herself alone gave the price for it, and causing
the nine crores of treasure and a hundred thousand additional to be
placed in a cart, she caused it to be conveyed to the monastery. Then
she saluted the Teacher and said, "Reverend Sir, this thought has
been in my mind: *My noble master. Elder Ananda, touched with his
hand my golden-creeper-parure, and from the moment he touched
it I decided that I could no longer wear it. Therefore I decided to sell
it and to give you the purchase-money.' But when I tried to sell it,
I could find no one who was able to buy it, and therefore made up the
price for it myself and have brought it to you. Which of the four
requisites shall I present to you. Reverend Sir.?"
The Teacher replied, [413] "Visakha, would it suit you to erect
a dwelling-place for the monks at the eastern gate of the monastery.?"
"That would suit me exactly. Reverend Sir," replied Visakha, her
heart filled with delight. So for nine crores she bought the site, and
with m'ne crores more began to build a dwelling-place for the monks.
Now one day, as the Teacher surveyed the world at dawn, he
perceived that the faculties requisite for Conversion were possessed
by a certain treasurer's son named Bhaddiya, who, after passing from
80 Book Jf^, Story 8, Dhammapada 53 [N. 1.4135-
the World of the Gods, had been reborn in the household of the
treasurer of the city of Bhaddiya. Therefore, after eating his break-
fast in the house of Anathapindika, he set out for the north gate.
As a rule, when the Teacher took his meal in the house of Visakha,
he went out by the south gate and resided at the Jetavana; and when
he took his meal in the house of Anathapindika, he went out by the
east gate and resided at Pubbarama. Therefore, when the people saw
the Exalted One going out by the north gate, they knew that he was
about to set out on a journey.
When, therefore, on that day, Visakha heard that the Teacher
was going in the direction of the north gate, she went to him quickly,
saluted him, and said, "Reverend Sir, is it your intention to set out
on a journey.'^" "Yes, Visakha." "Reverend Sir, I am causing a
dwelling-place to be erected for you at an expenditure of all this
treasure. Pray turn back. Reverend Sir." "Visakha, this is a journey
which does not permit of my turning back."
Visakha thought to herself, "Doubtless the Exalted One has good
reason for what he is doing." So she said to the Teacher, "Well then.
Reverend Sir, before you depart, direct some monk who knows what
should be done and what should not be done to remain behind." [414]
"Visakha, take the bowl of whatever monk you please."
Now although she was especially fond of Elder Ananda, yet,
thinking to herself, "Elder Moggallana the Great possesses great
magical power, and with his assistance my work will be made easy,"
she took the bowl of Elder Moggallana the Great. The Elder looked
at the Teacher, and the Teacher said, "Moggallana, take with you
your retinue of five hundred monks and turn back." The Elder did
as he was commanded.
By the supernatural power of Elder Moggallana the Great they
went fifty or sixty leagues for trees and stones and returned with
great trees and stones on the same day. Nor did it tire them to hoist
trees and stones on the carts, nor did an axle break, and in but a short
time they erected a dwelling-place two stories high. There were
five hundred rooms on the ground floor and five hundred rooms on
the floor above; thus the dwelling-place contained a thousand rooms
in all. The Teacher, after journeying about for nine months, returned
to Savatthi. In those nine months also the work on Visakha's dwelling
was completed, and she was building a pinnacle of solid, beaten, ruddy
^old, intended to hold sixty water-pots. [415]
When Visakha heard that the Teacher was on his way to the Jeta-
I
-N.l .41614]
Marriage of Visakha
vana, she went forth to meet him, and conducting him to the monas-
tery which she was building, exacted the following promise from him,
"Reverend Sir, bring the Congregation of Monks here for these four
months and take up your residence here, and I will have the dwelHng-
place for the monks finished." The Teacher consented to come.
Thenceforth she gave alms to the Congregation of Monks presided
over by the Buddha in that very monastery.
Now a certain friend of hers came to her with a piece of cloth worth
a hundred thousand pieces of money and said to her, "Friend, I should
like to spread this small carpet in your dwelling-place. Tell me where
I may spread it." Visakha replied, "If I say to you, * There is no
room,' you will think, 'She does not wish to give me any space;'
therefore you yourself may look through the two floors and the
thousand rooms and see whether there is any place to lay your carpet."
So the woman took the carpet worth a hundred thousand pieces of
money and went through the whole dwelling-place. But finding no
coverings of less value than her own, she thought to herself, "I shall
obtain no merit in the building of this dwelling-place," and overcome
with sadness, stopped in a certain place and stood there weeping.
Elder Ananda saw her and asked her, "What are you weeping
ioT?'' She told him what was the matter. Said the Elder, "Do not
grieve. I will show you where you can spread your carpet. Make of
it a mat for the feet and spread it between the foot of the stairs and
the place where the monks wash their feet*. When the monks bathe
their feet, they will first wipe their feet there [416] before going into
the monastery. Thus you will earn abundant merit." It appears that
Visakha had overlooked this place.
After Visakha had for four months given alms to the Congregation
of Monks presided over by the Buddha, on the last day she gave cloth
for robes to the Congregation of Monks, each novice receiving cloth
for robes worth a thousand pieces of money each. Last of all she gave
medicines to the monks, filling the bowl of each monk. The treasure
she spent in the giving of alms amounted to nine crores. Thus in all
she spent twenty-seven crores of treasure in the Religion of the Buddha,
nine crores for the site of the monastery, nine crores to build it, and
nine crores for alms. No other woman in the world gave away so
much money as this woman who lived in the house of a heretic.
On the day when the monastery was completed and the festival
of the opening of the monastery was in progress, as the shadows of
evening lengthened, she walked round about the monastery, accom-
82 Book 4, Story 8. Dhammapada 53 [N.1.41618-
panied by her children and her grandchildren and her great-grand-
children. And then she thought within herself, "Now is entirely ful-1
filled the prayer which I prayed in times of yore." And in five,
stanzas, with her sweet voice, she breathed forth the following Solemn
Utterance:
When shall I give the gift of a monastery, a pleasing dwelling-place plastered with
cement and mortar? Fulfilled is my desire.
When shall I give the furnishings of a lodging, beds and chairs and mats and pillows?
Fulfilled is my desire. [417]
When shall I give the gift of food, ticket-food flavored with pure meat-broths? Ful-
filled is my desire.
When shall I give the gift of robes, Benares cloth, linens and cottons? Fulfilled is my
desire.
When shall I give the gift of medicaments, ghee and butter and honey and oil and
jaggery? Fulfilled is my desire.
The monks, hearing the sound of her voice, said to the Teacher,
"Reverend Sir, during all this time we have never known Visakha to
sing. But to-day, surrounded by her children and her grandchildren
and her great-grandchildren, she is going round and round the monas-
tery singing. Is her bile out of order or has she gone mad.^^" The
Teacher replied, "Monks, my daughter is not singing. But her
Earnest Wish is now fulfilled, and her heart is filled with joy at the
thought, *The prayer I prayed is now fulfilled,' and she is breathing
forth a Solemn Utterance as she walks about." "But, Reverend
Sir, when was it that she prayed this prayer.^" "Do you wish to hear,
monks.?" "Yes, Reverend Sir, we wish to hear." Thereupon the
Teacher told them the following
8 a. Story of the Past: Visakha's Earnest Wish
Monks, a hundred thousand cycles of time in the past, a Buddha
named Padumuttara appeared in the world. The term of his life
was a hundred thousand years, his retinue of Arahats numbered a
hundred thousand, his city was named Harhsavati, his father was
Sunanda, and his mother was Sujata Devi. The female lay disciple
who was his principal benefactress obtained from him the Eight Boons,
and standing in the relation of a mother to him, provided the Teacher
with the Four Requisites, going to wait upon him both in the evening
and in the morning. Now she had a friend who invariably accom-
panied her to the monastery, and when this friend observed how
intimately she conversed with the Teacher and how she was beloved
-N. 1.41825] Marriage of Visakha 83
f
^m by the Teacher, she considered within herself, "By what means may
^H women become thus beloved of the Buddhas?"
^^ So one day she asked the Teacher, "Reverend Sir, in what relation
does this woman stand to you?" "She is the chief of my benefac-
tresses." [418] "Reverend Sir, by what means may women become
the chief benefactresses of the Buddhas.?" "By making an Earnest
Wish for a hundred thousand cycles of time." "Reverend Sir, would
it be possible for a woman to attain this position by making an Earnest
Wish at this moment.?" "Yes, that would be possible." "Well then.
Reverend Sir, accept food at my hands for seven days with your
hundred thousand monks." The Teacher consented to do so.
So for seven days she gave alms to the Teacher. On the last day,
taking the Teacher's bowl and robe, she saluted the Teacher, and
prostrating herself at his feet, made the following Earnest Wish,
"Reverend Sir, I seek not through the giving of these alms any such
reward as sovereignty over the gods; but may I receive the Eight
Boons at the hands of a Buddha like you, may I stand in the relation
of a mother to him, and may I be the foremost of the women entitled
to provide him with the Four Requisites."
Thought the.Teacher, "Will her Earnest Wish be fulfilled.?" After
pondering the future in his mind and surveying a hundred thousand
cycles of time, he said to her, "At the end of a hundred thousand
cycles of time a Buddha named Gotama will arise in the world. At
that time you will be a female lay disciple named Visakha; you will
receive the Eight Boons at his hands, you will stand in the relation
of a mother to him, and you will be the foremost of the women entitled
to provide him with the Four Requisites."
Thus it was inevitable, so to speak, that she should receive this
Attainment. After spending the remainder of the term of life allotted
to her in the performance of works of merit, she passed out of that
state of existence and was reborn in the World of the Gods. After
passing through the round of existence in the Worlds of the Gods and
the world of men, she was reborn in the dispensation of the Buddha
Kassapa as Sanghadasi, the youngest of seven daughters of Kiki,
king of Kasi. She married and went to live with her husband's family,
and for a long period of time gave alms and performed other works of
merit in company with her sisters.
One day she fell at the feet of the Supreme Buddha Kassapa and
made the following Earnest Wish, "May I at some time in the future
stand in the relation of mother to a Buddha like you, and may I be
84
Booh 4, Story 9. Dhammapada 54-55 [N.1.41825-
the foremost of the women entitled to provide him with the Four
Requisites." Thereafter she passed through the round of existence
in the Worlds of the Gods and the world of men, and in her present
state of existence [419] was reborn as the daughter of Treasurer
Dhanafijaya, who was the son of Treasurer Ram. And in her present
state of existence she has wrought many works of merit in my Religion.
End of Story of the Past.
"Thus, monks, my daughter was not singing, but was breathing
forth a Solemn Utterance as she saw the fulfillment of the prayer she
had prayed." And when he had thus spoken, the Teacher expounded
the Law, saying, "Monks, even as out of a great heap of flowers of
various kinds a skillful garland-maker makes all manner of garlands
of flowers, even so the mind of Visakha inclines to the doing of all
manner of good deeds." So saying, he pronounced the following Stanza,
53. Even as from a heap of flowers a man may make many garlands,
Even so he that is bom a mortal man should perform many good deeds.
IV. 9. ELDER ANANDA'S QUESTION ^
The perfume of flowers goes not against the wind. This religious
instruction was given by the Teacher while he was in residence at
Savatthi by way of reply to a question which the Elder Ananda
asked him. [420]
We are told that one evening, absorbed in meditation, the Elder
pondered the following thought: "The Exalted One possesses the
three perfumes of superlative excellence; namely, the perfume of
sandal, the perfume of roots, and the perfume of flowers. Each of
these perfumes, however, goes only with the wind. Is there possibly
a substance whose perfume goes against the wind, or is there possibly
a substance whose perfume goes both with the wind and against the
wind.^" Then the following thought occurred to him: "What is the
use of my trying to determine this question all by myself .^^ I will
ask the Teacher, and the Teacher alone." Accordingly he approached
the Teacher and put the question to him. Therefore it is said:
"Now one evening the Venerable Ananda arose from profound
meditation and drew near to the place where sat the Exalted One,
and when he had drawn near, [421] he addressed the Exalted One as
^ This story is almost word for word the same as Anguttara, i. 225-^^6. Text: N i.
420-423.
~N.l .42211]
Elder Ananda's question
85
follows, * Reverend Sir, there are these three substances whose perfume
goes only with the wind and not against the wind. What are the
three.? The perfume of roots, the perfume of sandal, and the perfume
of flowers. These, Reverend Sir, are the three substances whose
perfume goes only with the wind and not against the wind. But,
Reverend Sir, is there possibly a substance whose perfume goes both
with the wind and against the wind, or is there possibly a substance
whose perfume goes both with the wind and against the wind.?'
"Said the Exalted One in answer to the question, *Ananda, there
is a substance whose perfume goes with the wind, a substance whose
perfume goes both with the wind and against the wind.' 'But, Rever-
end Sir, what is that substance whose perfume goes with the wind,
that substance whose perfume goes both with the wind and against
the wind.?' 'Ananda, if in any village or market-town in this world
any human being, whether man or woman, seeks refuge in the Buddha,
seeks refuge in the Law, seeks refuge in the Order; if he refrains from
taking life, from taking that which is not given, from indulgence in
the sins of the flesh and from lying, and avoids occasions of heedlessness
through the use of liquor or spirits or other intoxicants; if he is virtu-
ous; if he lives the life of a householder in righteousness, with a heart
free from the stain of avarice; if he is liberal and generous, if he
is open-handed, if he takes delight in giving, if he is attentive to
petitions, if he takes delight in the distribution of alms, in all parts
of the world monks and Brahmans utter his praise. If in such and
such a village or market-town either a man or a woman seeks refuge
in the Buddha, ... if he takes delight in the distribution of alms,
deities and spirits utter his praise. If in such and such a [422] village
or market-town either a man or a woman seeks refuge in the Buddha,
... if he takes delight in the distribution of alms, such acts as these,
Ananda, are the substance whose perfume goes both with the wind and
against the wind, whose perfume goes both with and against the
wind.' " So saying, he pronounced the following Stanzas,
54. The perfume of flowers goes not against the wind.
Nor that of sandal, nor that of Tagara or MalUka flowers;
But the perfume of the righteous goes against the wind;
To every point a good man exhales fragrance.
55. Above and beyond all varieties of perfume.
Whether of sandal or of lotus
Or of Tagara or VassikI flowers.
The perfume of virtue is preeminent.
86
Book Jf,, Story 10. Dhammapada 56 [N. 1.4238-
IV. 10. SAKKA GIVES ALMS TO KASSAPA THE GREAT '
Weak is this perfume. This religious instruction was given by
the Teacher while he was in residence at Veluvana with reference to
alms given to Elder Kassapa the Great. [423]
For one day Elder Kassapa the Great arose from a Trance of
Cessation which had lasted seven days and started out with the
intention of making an unbroken round for alms in Rajagaha. At
the same time five hundred pink-footed nymphs who were the wives
of Sakka king of gods roused themselves and prepared five hundred
portions of alms, intending to give those alms to the Elder. Taking
their alms, they halted on the road and said to the Elder, "Reverend
Sir, accept these alms; do us a favor." The Elder replied, "Begone,
all of you. I intend to bestow my favor on the poor." "Reverend
Sir, do not destroy us; do us a favor." But the Elder knew them
and refused them again. [424] When they still showed unwillingness
to depart and renewed their request, he said, "You do not know your
place. Begone!" So saying, he snapped his fingers at them.
When the nymphs heard the Elder snap his fingers, they were
unable to retain their composure, and not daring to remain where
they were, took flight and returned once more to the World of the
Gods. Said Sakka, "Where have you been.^^" "Sire, we went out,
saying to ourselves, *We will give alms to this Elder who has just
arisen from trance.'" "But did you succeed in giving your alms or
not.?" "He refused to accept our alms." "What did he say.?" "He
said, *I intend to bestow my favor on the poor.'" "In what way did
you go?" "In this way, Sire." "Why should the likes of you seek
to bestow alms on the Elder.?" asked Sakka.
Sakka himself desired to give alms to the Elder. So he disguised
himself as an old weaver worn out by old age, an old man with broken
teeth, gray hair, and a bent and broken body. And transforming
Wellborn the celestial nymph into just such an old woman, and creating
by supernatural power a weavers' lane, he sat spinning out thread.
The Elder went towards the city, thinking to himself, "I will bestow
favor on poor folk." And seeing this street outside of the city, he
looked all about and noticed those two persons. At that moment
Sakka was spinning out the thread and Wellborn was feeding a
1 Derived from Udana, iii. 7: 29-30. Text: N i. 423-430.
-N. 1.42614] Sakha gives alms to Kassapa the Great 87
shuttle. The Elder thought to himself, "These two persons are doing
manual labor in old age; there are doubtless no persons in this city
poorer than these two. [425] If they will give me but a ladleful, I
will accept it and bestow my favor upon them." Accordingly he went
towards them.
When Sakka saw them approaching, he said to Wellborn, "My
lady, my noble Elder approaches hither. Pretend not to see him; be
silent; sit down. In an instant we shall deceive him and give him
alms." The Elder approached and stood at the door of the house.
But they pretended not to see him, continued their work as if nothing
had happened, and bided their time. Then said Sakka, "Methinks
an Elder stands at the door of the house. Just go find out." Said
Wellborn, "My lord, you go find out yourself."
Sakka went out of the house, saluted the Elder with the Five Rests,
placed both hands on his knees, and wept. Then, straightening him-
self up, he said, "Which Elder are you.^" Then, drawing back a little,
he said, "My eyes are grown dim." Then, placing his hand on his
forehead, he looked up and said, "Alas! alas! it is a long, long time
since our Elder Kassapa the Great has come to the door of my hut.
Is there anything in the house .^"
Wellborn pretended to be somewhat embarrassed, but immediately
answered, "Yes, husband, there is." Sakka took the Elder's bowl,
saying, "Reverend Sir, consider not whether the food be coarse or
fine, but be gracious to us." The Elder gave the bowl, thinking," It
matters not whether they give me pot-herb or a fistful of rice-dust, I
will accept it and bestow my favor upon them." [426] Sakka went
into the house, took boiled rice from the rice- jar, filled the bowl, and
placed it in the Elder's hand.
Straightway that portion of alms, richly flavored with all manner
of sauces and curries, filled the whole city of Rajagaha with its fra-
grance. The Elder thought to himself, "This man is weak, but his
alms are as powerful as the food of Sakka. Who can he be.^^" Per-
ceiving that it was Sakka, he said, "You have done a grievous wrong
in depriving poor folk of the opportunity to acquire merit. By bestow-
ing alms on me to-day, any poor man soever might obtain the post of
commander-in-chief or the post of treasurer." "Is there any man
poorer than I, Reverend Sir?" " How do you come to be poor, enjoying
as you do splendor of dominion in the World of the Gods.^^"
"Reverend Sir, this is the explanation. Before the Buddha ap-
peared in the world I performed works of merit. When the Buddha
88 Book ^, Story 10. Dhammapada 56 [N.i.426i4-
appeared in the world, three deities of equal rank were reborn who, by
the performance of works of merit, possessed greater glory than I,
When these deities say in my presence, 'Let us make holiday,' and
take female slaves [427] and go down into the street, I take to my
heels and enter my house. The glory from their persons overspreads
my person, but the glory from my person does not overspread their
persons. Who, Reverend Sir, is poorer than I.?" "If this be true,
henceforth do not attempt to deceive me by giving alms to me."
"Have I acquired merit, or have I not acquired merit, by giving alms
to you through deception.?" "You have acquired merit, brother."
"If this be true. Reverend Sir, it is my bounden duty to perform works
of merit." So saying, Sakka saluted the Elder, and accompanied
by Wellborn, walked sunwise about the Elder. Then, flying up into
the air, he breathed forth the following Solemn Utterance:
Oh, almsgiving, the perfection of almsgiving.
Well bestowed on Kassapa!
Moreover, it is said in the Udana:
Once upon a time the Exalted One was in residence in the city of
Rajagaha, at Veluvana monastery in Kalandakanivapa. Now at
this time Venerable Kassapa the Great was in residence at Pipphali
Cave. For the space of seven days he sat in unbroken posture, ab-
sorbed in one of the forms of Ecstatic Meditation. Now on the
expiration of those seven days Venerable Kassapa the Great arose
from that trance, and straightway the thought occurred to him,
"Suppose I were to go about Rajagaha for alms." Now at that time
^ve hundred celestial nymphs greatly desired that Venerable Kassapa
the Great should receive alms from them. But Venerable Kassapa
the Great refused those five hundred [428] celestial nymphs. And
early in the morning he put on his undergarment, and taking bowl
and robe, entered Rajagaha for alms.
Now at that time Sakka king of gods desired to give alms to Ven-
erable Kassapa the Great. Therefore, taking the form of a weaver,
he sat weaving thread, with Wellborn the Asura nymph filling a
shuttle. Venerable Kassapa the Great approached the place where
sat Sakka king of gods, and Sakka king of gods, seeing Venerable
Kassapa the Great approaching, came forth from his place of abode,
advanced to meet him, took his bowl, escorted him within the house,
took boiled rice from the boiler, filled his bowl, and gave it to Venerable
Kassapa the Great. The portion of rice was flavored with all manner
-N. 1.4309] Sakka gives alms to Kassapa the Great
89
of sauces and with all manner of curries, with an abundance of the
choicest sauces and curries.
Thereupon the following thought occurred to Venerable Kassapa
the Great, "Who is this being the supernatural power of whose magic
is so great?" Then the following thought occurred to Venerable
Kassapa the Great, "This is Sakka king of gods." When he perceived
this, he spoke thus to Sakka king of gods, "How [429] came you to
do this, Kosiya? Do nothing of the sort again." "Reverend Kassapa,
we also have need of merit; we also must perform works of merit."
Then Sakka king of gods took leave of Venerable Kassapa the Great,
walked sunwise about him, and flying up into the air, thrice breathed
forth the following Solemn Utterance:
Oh, almsgiving, the perfection of almsgiving.
Well bestowed on Kassapa!
The Exalted One, even as he stood in the monastery, heard the sound
of his voice and straightway addressed the monks, "Monks, behold
Sakka king of the gods. Having breathed forth a Solemn Utterance,
he is flying through the air." "What has he done. Reverend Sir.'^"
"He has given alms to my son Kassapa through deception. Having so
done, he is proceeding through the air breathing forth a Solemn Utter-
ance." "Reverend Sir, how did he know that he ought to give alms to
the Elder .^" "Monks, both gods and men love him who gives alms as
did my son." So saying, he himself also breathed forth the same Solemn
Utterance. Moreover, the following passage occurs in the Sutta:
With Divine Ear, purified, transcending that of man, the Exalted
One heard Sakka king of gods, as he flew up into the air, thrice breathe
forth the following Solemn Utterance in the sky:
Oh, almsgiving, the perfection of almsgiving.
Well bestowed on Kassapa! [430]
Now the Exalted One, seeing this thing, breathed forth at that
time the following Solemn Utterance:
If a monk depend on his alms-bowl, if he support himself and support no other.
If he be tranquil and ever mindful, the gods love such a monk.
Having breathed forth this Solemn Utterance, he said, "Monks,
Sakka king of gods, approaching my son with the perfume of virtue,
gave alms to him." So saying, he pronounced the following Stanza,
56. Weak is this perfume, this perfume of Tagara and of sandal;
The perfume of the virtuous is the finest that is wafted to the gods.
90
Book 4, Story 11. Dhammapada 57 [N. 1.431 1-
IV. 11. GODHIKA ATTAINS NIBBANA ^
If men are endowed with the virtues. This religious instruction was
given by the Teacher while in residence at Veluvana near Rajagaha
with reference to the attainment of Nibbana by Elder Godhika. [431]
For while this Venerable Elder was in residence at Black Rock on
Mount Isigili, heedful, ardent, resolute, having attained emancipation
of the mind by the practice of meditation, he was attacked by a certain
disease brought on by diligent application to duty, and fell away from
a state of trance. A second time and a third time, and unto six times,
did he enter into a state of trance and fall away therefrom. As he
entered into a state of trance for the seventh time, he thought to him-
self, "Six times I have fallen away from a state of trance. Doubtful
is the future state of him who falls away from a state of trance. Now
is the time for me to use the razor."
Accordingly he took the razor with which he shaved his hair, and
lay down on his bed, intending to sever his windpipe. Mara perceived
his intention and thought to himself, "This monk intends to use the
razor. Those who use the razor are indifferent to life. Such men,
having attained Insight, win Arahatship. But if I try to prevent him
from carrying out his intention, he will pay no attention to my
words. I will therefore induce the Teacher to prevent him." So
in the guise of an unknown he approached the Teacher and spoke
thus, [432]
Mighty hero, mighty in wisdom, resplendent with mystic power and glory,
Thou that hast overcome all hatred and fear, I bow myself before thy feet, all-seeing
one.
Mighty hero, thy disciple, though he has overcome death.
Desires and meditates death. Dissuade him, thou giver of Hght.
Exalted One, renowned among men, how shall thy disciple who delights in the Law
Come to his end without accomplishing his desire, while yet untrained?
At that moment the Elder drew his knife. The Teacher, perceiv-
ing that it was Mara, pronounced the following Stanza,
Thus do those that are steadfast, nor do they yearn for Ufe.
Godhika has uprooted Craving and has attained Nibbana.
1 This story is almost word for word the same as Samyutta, iv. 3. 3: i. 120-122.
Cf. E. Windisch, Mara und Buddha, pp. 113-116. Text: N i. 431-434.
.43320] Godhika attains Nibbana 91
Now the Exalted One, accompanied by a large number of monks,
entered the place where the Elder had lain down and used his knife.
At that moment Mara, the Evil One, like a pillar of smoke or a mass of
darkness, was searching in all directions for the Elder's consciousness.
Thought he, "Where has his rebirth-consciousness fixed itself.?" The
Exalted One pointed out to the monks the pillar of smoke and the
mass of darkness and said to them, "Monks, that is Mara, the Evil
One, searching for the consciousness of the goodly youth Godhika.
Thinks he, ' Where has the consciousness of the goodly youth Godhika
fixed itself. f^' But, monks, the consciousness of the goodly youth
Godhika has not fixed itself. For, monks, the goodly youth Godhika
has passed into Nibbana." Mara, unable to find the place where the
consciousness of the Elder had fixed itself, assumed the form of a prince,
[433] and taking in his hand a lute made of the light yellow wood of the
vilva-tree, approached the Teacher and asked him,
Above, below, across, to all the points and intermediate points
Have I searched, but I cannot find him. Where has Godhika gone?
Said the Teacher to Mara,
This steadfast man, endowed with resolution, given to meditation, delighting ever
in meditation.
Exerting himself by day and by night, longing not to live.
Has overcome the host of Mara and will return no more to be bom again.
Godhika has uprooted Craving and has attained Nibbana.
When the Teacher had thus spoken, Mara, the Evil One, addressed
the Exalted One with a Stanza.
Overwhelmed with disappointment, he dropped the girdle of his lute,
And with heavy heart that demon straightway disappeared.
Then said the Teacher, "Evil One, what have you to do with the
place where the consciousness of the goodly youth Godhika has
fixed itself.? A hundred or a thousand like you could never find it."
So saying, he pronounced the following Stanza,
'57. If men are endowed with the virtues, live the life of Heedfulness,
Are emancipated through perfect knowledge, Mara can never find the way to
them.
9^ Booh -4? Story 12, Dhammapada 58-59 [N.i.434i5-
IV. 12. SIRIGUTTA AND GARAHADINNA ^
As upon a heap of rubbish. This religious instruction was given by
the Teacher while he was in residence at Jetavana with reference to
Garahadinna.
For at Savatthi once lived two friends, Sirigutta and Garahadinna.
The former was a lay disciple of the Buddha, the latter an adherent of
the Naked Ascetics, the Niganthas. [435] The Naked Ascetics used
to say repeatedly to Garahadinna, "Go to your friend Sirigutta and
say, 'Why do you visit the monk Gotama? What do you expect to
get from him.'^ ' Why not admonish him thus, that he may visit us and
give us alms.f*" Garahadinna listened to what they said, went re-
peatedly to Sirigutta, and wherever he found him, standing or sitting,
spoke thus to him, "Friend, of what use to you is the monk Gotama.'^
What do you expect to get by visiting him.^ Should you not visit my
own noble teachers instead and give alms to them?"
Sirigutta listened to his friend's talk and despite it kept silence
for several days. One day, however, he lost his patience and said to
Garahadinna, "Friend, you constantly come to me, and wherever
you find me, standing or sitting, speak thus to me, * What do you expect
to gain by visiting the monk Gotama? Visit my noble teachers in-
stead and give alms to them.' Now just answer me this question,
*What do your noble teachers know?'" "Oh, sir, do not speak thus!
There is nothing my noble teachers do not know. They know all about
the past, the present, and the future. They know everybody's
thoughts, words, and actions. They know everything that can hap-
pen and everything that cannot happen." "You don't say so."
"Indeed I do." "If this be true, you have committed a grievous fault
in allowing me to remain ignorant of it all this time. [436] Not until
to-day did I learn of the supernatural power of knowledge possessed
by your noble teachers. Go, sir, and invite your noble teachers in
my name."
Garahadinna went to the Naked Ascetics, paid obeisance to them,
and said, "My friend Sirigutta invites you for to-morrow." "Did
Sirigutta speak to you of himself?" "Yes, noble sirs." They were
pleased and delighted. Said they, "Our work is done. What gain will
not accrue to us from the moment Sirigutta reposes faith in us?"
^ This story is referred to at Thera-Gdthd Commentary, ccxxx, and at MUinda-
panhay 350i«. Text: N i. 434-447.
-N. 1.43715] Sirigutta and Garahadinna 9S
Now Sirigutta's place of residence was a large one, and in one place
there was a long empty space between two houses. Here, therefore,
he caused a long ditch to be dug, and this ditch he caused to be filled
with dung and slime. Beyond the ditch, at both ends, he caused posts
to be driven into the ground, and to these posts he caused ropes to be
attached. He caused the seats to be so placed, with the front legs
resting on the ground and the back legs resting on the ropes, that the
instant the heretics sat down they would be tipped over backwards
and flung head first into the ditch. In order that no sign of a ditch
might be visible, he had coverlets spread over the seats. He caused
several large earthenware vessels to be washed clean, and their mouths
to be covered with plaintain-leaves and pieces of cloth. And these
vessels, empty though they were, he caused to be placed behind the
house, smeared on the outside with rice-porridge, lumps of boiled rice,
ghee, jaggery, and cake-crumbs.
Early in the morning Garahadinna went quickly to the house of
Sirigutta and asked him, "Has food been prepared for my noble
teachers.^ " " Yes, friend, food has been prepared." " But where is it.? "
"In all these earthenware vessels is rice-porridge, in all these is boiled
rice, in all these are ghee, jaggery, cakes, and other kinds of food.
[437] Likewise have seats been prepared." "Very well," said Gara-
hadinna, and went his way.
As soon as Garahadinna had departed, five hundred Naked Ascetics
arrived. Sirigutta came forth from the house, paid obeisance to the
Naked Ascetics with the Five Rests, and taking his stand before them
and raising his clasped hands in an attitude of reverent salutation,
thought to himself, "So you know all about the past, the present, and
the future ! So at least your supporter tells me. If you really do know
all this, do not enter my house. For even if you enter my house, there
is no rice-porridge prepared for you, nor boiled rice, nor any other kind
of food. If you do not know all this and still enter my house, I will
cause you to be flung into a ditch filled with dung, and will then
cause you to be beaten with sticks." Having thus reflected, he gave
the following order to his men, "When you observe that they are about
to sit down, take your places in the rear and pull the coverlets which
are spread over the seats out from under, lest the coverlets be smeared
with filth."
Then said Sirigutta to the Naked Ascetics, "Come hither. Reverend
Sirs." The Naked Ascetics entered. They were about to sit down
on the seats which had been prepared, when Sirigutta's men called
94 Booh ^, Story 12, Dhammapada 58-59 [N.i.437i5-
out to them, "Wait, Reverend Sirs. Do not sit down yet." "For what
reason.''" "When your reverences enter our house, you must observe
a certain etiquette in taking your seats." "What must we do,
brother .f'" "Each one of you must take his stand at the foot of the
seat which has been prepared for him, and then you must all sit down
at once." We are told that Sirigutta had this done in order that
no one of the Naked Ascetics should fall into the ditch by himself, and
thus be able to warn the rest of his brethren not to sit down on the
seats. [438]
"Very well," said the Naked Ascetics. For they thought, "We
ought to do whatever these men tell us to do." So all of them took
their places in order, each at the foot of the seat which had been
prepared for him. Then Sirigutta's men said to them, "Reverend
Sirs, sit down quickly, all at once." When Sirigutta's men ob-
served that they were about to sit down, they pulled the coverlets
which were spread over the seats out from under. The Naked Ascetics
sat down all at once. Thereupon the legs of the seats which rested on
the ropes gave way, and the Naked Ascetics were immediately tipped
over backwards and flung head first into the ditch. When the Naked
Ascetics fell into the ditch, Sirigutta closed the door. As fast as they
crawled out of the slime, he caused them to be beaten with sticks,
calling out to them, "So you know all about the past, the present, and
the future ! " Finally he said, "This will suffice to teach them a lesson,"
and caused the door to be opened. They escaped through the door and
began to run away. But Sirigutta had previously made slippery the
ground along the road they would have to take, by covering it with
whitewash. The result was that they lost their foothold and fell
again and again. Here again he caused them to be beaten with
sticks. Finally he said, "This will suffice for you," and let them go.
"You have ruined us!" they wailed; "you have ruined us!" So
saying, they went to the door of their supporter's house.
When Garahadinna saw the sorry plight of the Naked Ascetics,
he became very angry and said, "Sirigutta has ruined me. Even as
they stretched out their hands and paid obeisance to him, he has
beaten with sticks and brought humiliation upon my noble teachers,
my Field of Merit, who are able to bestow the Six Worlds of the Gods
at their own good pleasure." [439] Forthwith he went to the royal
palace and caused a fine of a thousand pieces of money to be inflicted
upon Sirigutta. The king sent Sirigutta a summons. Sirigutta im-
mediately went to the king, paid obeisance to him, and said, "Your
-N. 1.44013] Sirigutta and Garahadinna ^^^^ 95
majesty, will you wait until you have first investigated the matter,
before inflicting punishment, or is it your intention to inflict punish-
ment without an investigation?" "I intend to investigate the matter
before I inflict punishment." "Very well, your majesty. First inves-
tigate the matter, and then do as you think proper."
Sirigutta then told the king the whole story from the beginning,
saying, "Your majesty, my friend is an adherent of the Naked As-
cetics. He used to come to me repeatedly, and wherever he found me,
standing or sitting, used to say to me, 'Friend, of what use to you is
the monk Gotama.^ What do you expect to gain by visiting him.^^'"
Sirigutta told the whole story, and having so done, said to the king,
"Your majesty, if you think it right to inflict punishment in this case,
do so." Looking at Garahadinna, the king said, "Is what you have
just told me the truth .^" "It is the truth, your majesty." Then said
the king to Garahadinna, "Why did you take to yourself teachers who
knew so little, and go about and say of your teachers to the disciple
of the Tathagata, *They know everything'.^ You have brought pun-
ishment on your own head, and on your own head only shall it descend."
So saying, the king ordered punishment to be inflicted upon Garaha-
dinna. Likewise he caused the Naked Ascetics who resorted to his
house to be beaten with sticks and expelled.
Garahadinna was very angry about this and for a fortnight after-
wards refused to speak to Sirigutta. Finally he thought to himself,
"It isn't worth while for me to go about acting thus. What I should
do is to bring humiliation upon the monks who resort to Sirigutta's
house." Accordingly he went to Sirigutta and said to him, "Friend
Sirigutta!" "What is it, friend.?" [440] "There is quarrel, there is
strife, between those that are called kinsmen and friends. You do not
speak. Why do you act in this way.? " "Friend, I do not speak to you
because you do not speak to me. But, friend, whatever is done is
done, and I will not on that account break off our friendship." From
that time on both stood in one place and sat in one place.
Now one day Sirigutta said to Garahadinna, "Of what use to you
are the Naked Ascetics.? What do you expect to gain by visiting them?
Should you not approach my Teacher instead and give alms to my own
noble monks?" That was the very thing Garahadinna longed to do.
It was as though Sirigutta had scratched him on a spot that itched.
Garahadinna asked Sirigutta, "What does your Teacher know?"
"Oh, sir, do not speak thus! There is nothing beyond the range of
my Teacher's knowledge. He knows all about the past, the present.
96 Book ^, Story 12, Dhammapada 58-59 [N.i.440i8-j
and the future. In sixteen different ways he comprehends the thoughts i
of all living beings." "If this be true, I know not why you have noti
told me about it all this time. Very well. Go to your Teacher and
invite him for to-morrow. I should like to entertain him. Beg him,
with his five hundred monks, to accept my hospitality."
Sirigutta approached the Teacher, paid obeisance to him, andj
said, "Reverend Sir, my friend Garahadinna asks me to invite you|
to his house. [441] He asks me to beg you, with your five hundred]
monks, to accept his hospitality for to-morrow. Several days ago,
however, I did such and such to the Naked Ascetics who resort to
his house. I am not sure that he intends to seek revenge for what I
did. But I am by no means certain that it is with a pure motive that
he desires to give you alms. Consider the matter well. If you think
proper, accept; if not, decline." The Teacher considered within
himself, "What does he intend to do to us.^" Immediately he became
aware of the following, "He will cause a great pit to be dug between
two houses and will cause eighty cartloads of acacia-wood to be
brought and dumped into the pit, completely filling it. Then he will
set the wood on fire and seek to humiliate us by causing us to be thrown
into this charcoal-pit."
Again considering within himself, "Have I suflficient reason for
going there or have I not.?" the Teacher saw the following, "I will
extend my foot and place it upon the charcoal-pit. Thereupon the
matting, so placed as to cover the pit, will disappear, and a gigantic
lotus as big as a wheel will spring up, rending the charcoal-pit asunder.
Then I will set foot upon the pericarp of the lotus and will sit down in
a seat, and my five hundred monks will likewise mount the lotus and
sit down. A great multitude will assemble, and in this assemblage
I will pronounce a discourse of thanksgiving consisting of two Stanzas.
At the conclusion of the Stanzas eighty thousand living beings will
obtain Comprehension of the Law, Sirigutta and Garahadinna will
attain the Fruit of Conversion and will spend their great wealth in
my Religion. For the sake of this goodly youth it is my duty to go
there." [442] Accordingly the Teacher accepted the invitation.
Sirigutta went and informed Garahadinna that the Teacher had
accepted his invitation. Said he, "Prepare hospitality for the Prince
of the World." Garahadinna thought to himself, "Now I shall know
what ought to be done to him." So he caused a great pit to be dug
between two houses and caused eighty cartloads of acacia-wood to be
brought and dumped into the pit, completely filling it. Then he set the
-N.l. 44318]
Sirigutta and Garahadinna
97
wood on fire, and putting bellows in position, caused them to be blown
all night long, until the pile of acacia- wood was a mass of blazing char-
coal. Across the top of the pit he caused unhewn logs to be laid and
caused them to be covered with matting and smeared with cow-dung.
On one side he caused a gangway to be built of the flimsiest kind of
sticks. Thought he, "The moment they set foot on this framework
the sticks will break, and they will topple over and fall into the char-
coal-pit." Behind the house he caused earthenware vessels to be
placed, precisely as Sirigutta had done, and there also caused seats
to be prepared.
Early in the morning Sirigutta went to Garahadinna's house and
said to him, "Friend, have you provided food.?" "Yes, friend, I
have." "But where is it?" "Come and see," said Garahadinna.
And he took him and showed him the earthenware vessels, precisely as
Sirigutta had done. "Very well, sir," said Sirigutta. A great multi-
tude assembled. When heretics invite the Buddha, a great multitude
always assembles. The heretics assemble, saying to themselves, "We
shall witness the discomfiture of the monk Gotama." [443] The
orthodox assemble, saying to themselves, "To-day the Teacher will
preach the Law with might, and we shall see for ourselves the power
of a Buddha and the grace of a Buddha."
On the following day the Teacher, accompanied by five hundred
monks, went to the house of Garahadinna and stood before the door.
Garahadinna came forth from the house, paid obeisance to the monks
with the Five Rests, and taking his stand before them and raising his
clasped hands in an attitude of reverent salutation, thought to him-
self, "So, Reverend Sir, you know all about the past, the present, and
the future! In sixteen different ways you comprehend the thoughts of
all living beings! So at least your supporter tells me. If you really
do know all this, do not enter my house. For even if you enter my
house, you will find no rice-porridge or boiled rice or any other kind
of food. Instead I will cause you to be flung into a charcoal-pit and
will bring humiliation upon you."
Having thus reflected, he took the Teacher's bowl and said to him,
" Come hither. Exalted One." Then he said to the Teacher, "Reverend
Sir, when you come to our house, you must observe a certain etiquette
in coming." "What must we do, brother.?" "You must enter the
house all by yourself, preceding the rest. After you have sat down,
the rest may come in." This, we are told, was the thought that
occurred to him, "If the rest see him go in first and fall into the char-
98 Book ky Story 12. Dhammapada 58-59 [N.i.443i8~
coal-pit, they will not venture near it. I will cause him alone to fall
therein, and thereby confound him." "Very well," said the Teacher,
and advanced to the pit all by himself. Garahadinna went as far as
the charcoal-pit, then stepped back, and standing at a distance, said,
"Go forward, Reverend Sir."
The Teacher extended his foot and placed it over the charcoal-pit.
Thereupon the matting disappeared, and lotus flowers as big as wheels
sprang up, rending the charcoal-pit asunder. [444] The Teacher
set foot on the pericarp of the lotus, and going forward, sat down on
the Seat of the Buddha, miraculously prepared. The monks likewise
went thereon and sat down. Fire, as it were, arose in the belly of
Garahadinna. He approached the Teacher and said to him, "Reverend
Sir, be unto me a refuge." "What does this mean.^" "There is no
rice-porridge or boiled rice or any other kind of food in the house for
the five hundred monks. What am I to do.^" "But what have you
done.^" "Between two houses I caused a great pit to be dug, and this
pit I caused to be filled with charcoal, thinking to myself, 'I will cause
the Teacher to fall therein and thus confound him.' But instead of
this, great lotus flowers have sprung up, rending the charcoal-pit
asunder. And all the monks have set foot on the pericarp of the lotus
and have gone forward and sat down on seats miraculously prepared.
What am I to do.?"
"Did you not just now point out to me certain earthenware vessels
and say, 'All these vessels are filled with rice-porridge; all these are
filled with boiled rice,' and so forth.?" "What I said was false, master.
The vessels are empty." "Nevermind. Go look at the rice-porridge
and other kinds of food in those vessels." At that instant the vessels
over which he spoke the word "rice-porridge" were filled with rice-
porridge, the vessels over which he spoke the words "boiled rice"
were filled with boiled rice, and so it happened likewise with the other
vessels. [445]
When Garahadinna beheld this miracle, his body was suffused
with joy and happiness and his heart believed. With profound rever-
ence he waited on the Congregation of Monks presided over by the
Buddha. The meal over, Garahadinna, indicating that he wished
the Buddha to pronounce the words of thanksgiving, took his bowl.
Said the Teacher in pronouncing the words of thanksgiving, "These
beings, because they are without the Eye of Knowledge, know neither
my merits, nor the merits of my disciples, nor the merits of the Religion
of the Buddha. Inasmuch as they are without the Eye of Knowledge,
:
■N. 1.4479
Sirigutta and Garahadinna
99
they are blind. Only the wise have eyes."
the following Stanzas,
So saying, he pronounced
58. As upon a heap of rubbish cast out on the highway.
The lotus will grow, sweetly fragrant, delighting the heart,
59. Even so, among them that are as rubbish, blind folk, unconverted.
The disciple of the Supremely Enlightened shines with exceeding glory because
of wisdom. [446]
At the conclusion of the religious instruction eighty thousand
living beings obtained Comprehension of the Law. Both Garahadinna
and Sirigutta attained the Fruit of Conversion and thereafter dis-
pensed all of their wealth in alms in the Religion of the Buddha.
The Teacher rose from his seat and went to the monastery. In
the evening the monks began a discussion in the Hall of Truth, "Oh,
how wonderful are the virtues of the Buddhas! To think that lotus
flowers should spring up and rend asunder a blazing mass of acacia-
coals!" [447] The Teacher came in and asked them, "Monks, what
is it you are sitting here now talking about.?" When they told him,
he said, "Monks, it is not at all wonderful that just now, when I,
who am now a Buddha, was present, lotus flowers sprang up from a
bed of coals. When my knowledge was not yet ripe and I was merely
a Future Buddha, they sprang up also." "At what time was that.
Reverend Sir.? Pray tell us the story." In response to their requests,
the Teacher related a Story of the Past.
I would gladly fall into Hell, heels up, head down.
I will do naught that is not honorable. Here, take alms!
And the Teacher related in detail the Khadirangara Jataka.^
1 Jdtaka 40: i. 226-234.
BOOK V. THE SIMPLETON, BALA VAGGA
V. 1. THE KING AND THE POOR MAN WITH A BEAUTIFUL
WIFE 1
Long is the night to him that watcheth, [1] This religious instruc-
tion was given by the Teacher while he was in residence at Jetavana
with reference to Pasenadi Kosala and a certain other man.
1 This story, of which a late Burmese version is translated by Rogers in Buddha-
ghosha's Parables, chap, xv, pp. 125-135, illustrates on a large scale the literary methods
and devices employed by the Hindu fiction writer in general, and by the redactors of
the Dhammapada Commentary , the Jdtaka Book, and the Peta-Vatthu Commentary
in particular, in their manipulation of recurring psychic motifs. The structure of the
story is unusually interesting. It consists of a principal story, or frame-story, and
three embedded stories. Each of these four stories was originally quite independent,
and the motif (or motifs) upon which each turns occurs repeatedly in Hindu and
Buddhist fiction.
V. 1, the frame-story, is the story of the king and the poor man with a beautiful
wife and turns on the David and Uriah motif (2 Samuel xi; cf. the story of King Cyrus
and Queen Panthea, Xenophon's Cyrop. vi). The same story occurs in Peta-Vatthu
Commentary, iv. 1: 216^-217^; iv. 15: 279^^-280^. As the king lies sleepless on his bed,
resolved to kill the poor man in order to gain possession of his wife, he hears Four Omi-
nous Sounds. The Brahmans tell him that the sounds portend his death, and prevail
upon him to order the sacrifice of every kind of living creature. At this point the
description of the sacrifice at Samyutta, i. 75-76, is introduced. The queen calms the
king's fears and conducts him to the Buddha, who interprets the sounds.
By way of interpretation of the sounds is introduced 1 a, the story of the four
adulterers and of their torment in the Hell Pot. The Story of the Four Ominous
Sounds from the Hell Pot bifurcates in the Jdtaka Book, the result being the Story of
the Present and the very similar Story of the Past, which together make up Jdtaka
314: iii. 43-48. This story, together with the frame-story of v. 1, occurs also in Peta-
Vatthu Commentary, iv. 15: 27923-280^ 21613-2178, 280^-282^^ The order of stanzas
in the Dhammapada Commentary and the Jdtaka Book is: Du Sa Na So; in the Peta-
Vatthu Commentary: Sa Na Du So. Dhammapala's glosses on the stanzas are different
from the glosses in the Jdtaka Commentary. Dhammapala follows the Dhammapada
Commentary version of the story rather than the Jdia/ca version, but handles his material
just as freely as do the authors of the Dhammapada Commentary and the Jdtaka Com-
mentary. Cf. also Jdtaka 418: iii. 428-434 (eight 'sounds), and Jdtaka 77: i. 334-346
(sixteen dreams). For a striking parallel in the Kandjur (thrice four sounds and eight
dreams), see Introduction, § 12, paragraph 2. Cf. also Chavannes, Cinq cents Contes
et Apologues, 411 : iii. 102-111 ; 498: iii. 317-325. On the story of the Sixteen Dreams,
see Hardy, Manual of Buddhism, pp. 314-317; also JRAS., 1893, pp. 509 ff.; and
Winternitz, History of Buddhist Literature, p. 229, note 1. Cf. also Keith-Falconer,
-N.2.3i] King and poor man with beautiful wife 101
The story goes that on the day of a certain festival King Pasenadi
Kosala mounted his magnificently adorned pure white elephant Pun-
darika and with great pomp and kingly majesty marched sunwise
round the city. When the dismissal took place, the populace, pelted
with clods of earth and beaten with sticks, ran hither and thither,
craning their necks to see what was going on. Royal pomp, we are
told, is the reward kings receive for generous almsgiving, keeping the
moral precepts, and performing works of merit.
On the topmost floor of a seven-storied palace the wife of a certain
poor man opened a window, looked at the king, and then withdrew.
To the king it was as if the full moon had entered a bank of clouds;
in fact, so infatuated with her was he that he nearly fell off the back
of the elephant. [2] Quickly completing the sunwise circuit of the
city, he entered the royal precincts and said to a trusted minister,
"Did you see, in such and such a place, a palace which I looked at.^"
"I did, your majesty." "Did you see a certain woman there.?" "I
did, your majesty." "Go and find out whether she is married or not."
He went, and learning that she was married, returned and said to the
king, "She is a married woman." Thereupon the king said to him,
"Well then, summon her husband." So the minister went and said
to the husband, "Come, sir, the king summons you." The husband
thought to himself, "I have reason to fear for my life on account of
my wife." Not daring, however, to disobey the king's command,
he went to the palace, paid obeisance to the king, and stood waiting.
The king said to him, "Hereafter you are to be my servant." "Your
majesty, I should prefer to earn a living by doing my own work. Let
me pay you tribute." " I don't wish your tribute. From this day forth
you are to be my servant." So the king gave him a shield and a sword.
This, they say, was the thought in the king's mind, "I will fix
guilt upon him, kill him, and take his wife." The husband, in fear
and trembling of death, served the king most faithfully. As the fire
of his passion increased, the king, finding no flaw in him, thought to
BidpaVs Fables, Introduction, pp. xxxi-xxxiii, and Translation, pp. 219-247. With
the king's repentence and the release of the victims the frame-story ends.
Then follow two Stories of the Past, 1 b and 1 c, the first depending on the
frame-story and the second on the first. 1 b is the story of the king of Benares
and Queen Dinna and turns on two well-known motifs, the Vow to a Tree-spirit and the
Laugh and Cry. The first of these recurs in stories viii. 3 and viii. 9 of this collection;
the second has been fully treated by Bloomfield, JAOS., 36. 68-79. 1 c is the story
of the woman who killed a ewe and is in all respects similar to Jdtaka 18: i. 166-168.
Text: N ii. 1-19.
102
Book 5, Story 1, Dhammapada 60 [N.2.3i-
himself, [3] "I will charge him with some fault and punish him with
death." So he summoned him and said to him, "Fellow, go a league
hence to the bank of the river, and in such and such a place you will
find red earth and water-lilies both white and blue. These you must
bring back to me in the evening when I go to bathe. Should you
fail to return at that moment, I will punish you." (A servant is
regarded as of less account than the four kinds of slaves. For slaves
bought with money and other kinds of slaves have only to say, "My
head aches," or "My back aches," to obtain relief from their duties.
This is not the case, however, with servants. Servants must do what-
ever they are told to do.) The husband thought to himself, "The
king's order must be obeyed. I shall have to go, and no mistake.
But red earth and water-lilies both white and blue are found only in
the country of the dragons. Where can such as I get them.f^"
Terrified with the^fear of death, he went home and said to his wife,
"Wife, is my rice cooked.?" "It is on the brazier, master." Unable
to wait until the rice was cooked, he bade her take some of the gruel
out with a ladle, stuffed the rice, all dripping as it was, into a basket,
hastily adding some curry, and hurried away on his league's journey.
Even as he hurried along, the rice was cooked.
He put aside a choice portion of rice and began to eat. As he was
eating he saw a traveler and said to him, "Master, I have put aside
a choice portion of rice. Take it and eat it." The traveler took the
rice and ate it. When the king's servant had finished his meal, [4]
he cast a handful of rice into the water, and having rinsed his mouth,
cried out with a loud voice, "May the winged dragons, the guardian
divinities of this pool, hear my prayer! The king, desiring to visit
punishment upon me, has laid upon me this command, * Bring me
red earth and water-lilies both white and blue.' By giving rice to
a traveler I have gained a thousand rewards, and by giving rice to
the fish in this water I have gained a hundred rewards. I make over
to you all the merit I have acquired by these actions. Bring me red
earth and water-lilies both white and blue." Three times did he utter
these words with a loud voice.
Now the king of the dragons lived there; and when he heard those
words, he disguised himself as an old man, and going to the king's
servant, said to him, "What is it that you say.?" The king's servant
repeated his words. "Make over the merit to me," said the dragon.
"I do make it over to you, master," said the man. Again the dragon
said, "Make over the merit to me." "I do make it over to you,
■N.2.65] King and poor man with beautiful wife
103
master," replied the man. When the king's servant had repeated
his words the third time, the dragon brought red earth and water-hHes
both white and blue and gave them to the king's servant.
The king thought to himself, "Many are the devices of men. If
by any means he should obtain what I sent him for, my purpose might
not succeed." So he had the door closed very early and the seal
brought to him. The king's servant returned at the king's bathing-
time, but found the door closed. Summoning the porter, he ordered
him to open the door. Said the porter, "It cannot be opened. The
king had the seal brought to the royal apartments very early." "I
am the king's messenger. Open the door," said the king's servant.
But the door remained closed, and the king's servant thought to
himself, "There is no hope for me now. What shall I do.^" [5]
He flung the lump of red earth on the threshold, hung the flowers
over the door, and cried with a loud voice, "All ye that dwell in the
city, be witnesses that I have executed the king's order. The king is
seeking without just cause to kill me." Thrice he cried these words
with a loud voice and then, thinking to himself, "Where shall I go
now.f^" he concluded, "The monks are soft-hearted. I will go and
sleep at the monastery." (In times of prosperity people here in the
world scarcely know even that monks exist, but when they are whelmed
with adversity, they desire to go to a monastery. Therefore was it
that the king's servant, reflecting "I have no other refuge," went to
the monastery and lay down in a pleasant place to sleep.)
As for the king, he was unable to sleep that night, but was con-
sumed with the fire of passion as he thought about that woman. Said
he to himself, "When day breaks, I will kill that man and fetch the
woman here to my palace." At that moment he heard four sounds.
At that moment four men reborn in the Hell of the Iron Caldron,
sixty leagues in measure, who, after boiling and bubbling like grains
of rice in a red-hot kettle for thirty thousand years, had reached the
bottom, and after thirty thousand more years had come again to the
rim, lifted up their heads, looked at each other, tried to pronounce a
Stanza apiece, but, unable to do so, gave utterance each to a single
syllable, turned over, and flopped back again into the Iron Caldron.
The king, unable to sleep, immediately after the middle watch
heard these sounds. [6] Frightened and terrified in mind, he pon-
dered within himself, "Is my life to come to an end, or that of my chief
consort, or is my kingdom to fall.^" All the rest of the night he was
unable to close his eyes; and when morning came, he sent for his
104
Book 5, Story 1. Dhammapada 60 [N.2.65-
house-priest and said to him, "Master, immediately after the middle
watch I heard loud and terrible sounds. Whether they portend the
end of my kingdom or of my queen or of myself I know not; therefore
I sent for you."
"Your majesty, what sounds did you hear.^" "Master, I heard
the sounds *Du, Sa, Na, So.' Consider what they portend." As for
the Brahman, he was absolutely in the dark as to what the sounds
meant. But fearing that, if he admitted his ignorance, he would lose
both gain and honor, heanswered, "It is a grave matter, your majesty."
"Master, be more specific." "It means that you are to die." The
king's fear doubled. "Master, is there no way to avert this.?" "Yes,
your majesty, there is. Have no fear. I know the three Vedas."
"But what must be done.?" "By offering the sacrifice of every kind
of living creature you can save your life, your majesty." "What
must we procure.?" "A hundred elephants, a hundred horses, a hun-
dred bulls, a hundred cows, a hundred goats, a hundred asses, a hun-
dred thoroughbreds, a hundred rams, a hundred fowls, a hundred pigs,
a hundred boys, and a hundred girls." Thus did the Brahman direct
the king to procure a hundred of every kind of living creature. [7]
For, said he to himself, "If I direct the king to procure wild animals
only, people will say, 'He does that because he wants to eat them
himself.'" Therefore was it that he included also elephants, horses,
and human beings.
The king, thinking to himself, "I must save my life at any cost,"
said to the Brahman, "Procure quickly every kind of living creature."
The king's men received their orders and procured more than the
required number. Moreover, it is said in the Kosala Samyutta,^
"Now at that time a great sacrifice was prepared for King Pasenadi
Kosala: five hundred bulls, five hundred steers, five hundred cows,
five hundred goats, five hundred rams were led to the stake for the
sacrifice. They that were his slaves or bond-servants or laborers,
fearing pimishment, fearing calamity, made preparations for the sacri-
fice, weeping and wailing. The populace, making lament for their
kinsfolk, made a loud noise, a noise like that of the earth splitting
open."
Queen Mallika, hearing that noise, went to the king and said, "Your
majesty, how is it that your senses are disordered and weary.?" [8]
"How now, Mallika. Know you not that a poisonous serpent has
^ SamyvMa, iii. 1. 9. 2-3: i. 75-76.
-N.2.9io] King and poor man with beautiful wife 105
penetrated my ears?" "Why, what do you mean, your majesty?"
"At night I heard such and such a sound, and when I asked the house-
priest about it, he said to me, *It means that you are to die, but you
can save your life by offering a sacrifice of every kind of hving crea-
ture.' Now I must save my Hfe at any cost. Therefore was it that I
ordered these living creatures to be procured."
Said Queen Mallika, "You are a simpleton, your majesty. You
may have an abundant supply of food, you may feast upon viands
flavored with all manner of sauces and curries cooked by the bucket-
ful, you may rule over two kingdoms, but all the same you have very
little sense." "Why do you say that?" " Where did you ever hear of
one man's saving his life by the death of another? Just because a
stupid Brahman told you to, is that any reason why you should over-
whelm the populace with suffering? In a neighboring monastery
resides the Teacher, the foremost personality in the world of men and
gods, possessed of limitless knowledge as regards the past, the present,
and the future. Ask him and do as he advises you."
So the king went to the monastery in light conveyances with Mallika,
but was so terrified with the fear of death that he was unable to speak
a word. He paid obeisance to the Teacher and stood respectfully at
one side. The Teacher was the first to speak, saying to him, "Your
majesty, how is it that you come here so late in the day?" The king
gave no answer. Then said Mallika to the Tathagata, "Reverend Sir,
immediately after the last watch he heard a sound, and he told the
house-priest about it, and the house-priest said to him, *It means that
you are to die, but you can avert such a calamity [9] by taking every
kind of living creature and offering a sacrifice of their blood; in this
way you can save your life.' So the king ordered the living creatures
to be procured. That is why I brought him to you here." "Is this
true, your majesty?" "Yes, Reverend Sir." "What sound did you
hear?" The king repeated the sound to him just as he had heard it.
The moment the Tathagata heard it, he was silent for a moment, and
then said to him, "Your majesty, have no fear. This does not mean
that you are to die. The sounds you heard were uttered by evildoers
in torment to express their sufferings." "Why, what did they do.
Reverend Sir?" The Exalted One, requested to tell the story of their
misdeeds, said, "Well then, your majesty, listen." So saying, he re-
lated the following
106
Book 5, Story 1. Dhammapada 60 [N.2.9ii-
1 a. Story of the Past: The Hell Pot
In times gone by, when men lived twenty thousand years, appeared
the Exalted Kassapa. As he journeyed from place to place with
twenty thousand monks freed from the Depravities, he arrived at
Benares. The residents of Benares united by twos and threes and in
larger groups and provided food for the visitors. At that time there
were living at Benares four sons of wealthy merchants. Each of them
possessed four hundred millions of treasure, and they were boon com-
panions. One day they took counsel together, saying, "We have much
wealth in our houses. What shall we do with it.^^ With a Buddha so
great and so good journeying from place to place, shall we give alms,
shall we perform works of merit, shall we keep the moral precepts.^"
Not one of the four assented to this proposal. One said, "Let us
spend our time drinking strong drink and eating savory meat. This
would be a profitable way for us to spend our lives." Another said,
[10] "Let us spend our time eating fragrant rice three years old, with
all manner of choice flavors." Another said, "Let us have all manner
of hard food cooked and spend our time eating it." Another said,
"Friends, there is only one thing for us to do, and it is this: The
woman does not live who will refuse to do your will if you offer her
money. Let us offer money to other men's wives and commit adultery
with them." "Good, good!" cried all of them, agreeing to his
proposal.
From that time on they sent money to beautiful women, one after
another, and for twenty thousand years committed adultery. When
they died, they were reborn in the Avici Hell, where they suffered
torment during the interval between two Buddhas. Dying again,
because the fruit of their evil deeds was not yet exhausted, they were
reborn in the Hell of the Iron Caldron, sixty leagues in measure. After
sinking for thirty thousand years, they reached the bottom, and after
rising for thirty thousand years, they came again to the brim. Each
one of them desired to pronounce a single Stanza, but all they could
do was to utter a single syllable apiece. Then they flopped over and
sank back again into the Iron Caldron.
"Your majesty, what was the first sound you heard.?" "'Du,'
Reverend Sir." The Teacher, completing the Stanza left uncompleted
by the evildoer, recited it in full as follows,
Du. An evil life we led, we who gave not what we had.
With all the wealth we had, we made no refuge for ourselves. [11]
-N.2.145] King and poor man with beautiful wife 107
Having made known the meaning of this Stanza to the king, the
Teacher asked him what the other sounds were that he heard. When
the king told him, he completed the remainder as follows,
Sa. Sixty thousand years in all have we completed;
We are boiling in Hell. When will the end come?
Na. There is no end. Whence comes an end? No end appears;
For then both you and I, sir, committed sin.
So. Be sure that when I go hence and am reborn as a human being,
I shall be bountiful, keep the moral precepts, and do much good.
When the Teacher had pronounced these Stanzas, one after another,
and declared their meaning, he said, " Your majesty, those four men de-
sired, each of them, to pronounce a single Stanza, but all they could do
was to utter a single syllable apiece. Then they flopped over and sank
back again into the Iron Caldron." (Those evildoers, we are told, have
been sinking in the Hell Pot ever since King Pasenadi Kosala heard
those sounds, but not even yet have a thousand years elapsed.) ^
The king was profoundly moved by the discourse of the Teacher.
Thought he to himself, "A grievous sin indeed is this sin of adultery.
Those four adulterers were tormented in Hell during the interval
between two Buddhas. Passing from that existence, they were reborn
in the Hell of the Iron Caldron, sixty leagues in measure, and there
endured torment for sixty thousand years. Even so the time of their
release from suffering has not yet come. I also conceived a sinful
passion for the wife of another [12] and got no sleep all night long.
From this time forth I shall no more set my heart on another man's
wife." And he said to the Tathagata,
"Reverend Sir, to-day I know how long the night is." Now the
king's servant was also seated there; and when he heard this remark,
his faith was confirmed, and he said to the Teacher, "Reverend Sir,
to-day the king has come to know how long the night is. Yesterday
I myself came to know how long a league is." The Teacher joined the
words of both men and said, "For one man the night is long; for an-
other a league is long; for a fool the revolution of being is long."
So saying, he taught the Law by pronouncing the following Stanza,
60. Long is the night to him that watcheth; long is a league to him that is weary;
Long is the revolution of being for simpletons that know not the Good Law. [14]
The king paid obeisance to the Teacher, and then went and released
those living beings from their bonds. Thereupon both men and women,
^ On the bearing of this remark on the date of the work, see Introduction, § 8.
108
Book 5, Story 1. Dhammapada 60 [N.2.145^
released from their bonds, bathed their heads and went to their own
homes, extoHing the virtues of MalHka and saying, "Long live our
gracious Queen Mallika, through whom our lives were spared!"
In the evening the monks assembled in the Hall of Truth and began
to discuss the incidents of the day. "How wise," said they, "is this
Mallika! By her own wisdom has she saved the lives of all these
people." The Teacher, seated in his Perfumed Chamber, hearing the
talk of the monks, came forth from the Perfumed Chamber, entered
the Hall of Truth, sat down on the Seat of Wisdom, and asked them,
"Monks, what is it that you are sitting here now talking about .^"
They told him. "Monks, this is not the first time Mallika has saved
the lives of a large number of people by her own wisdom. She did so
in a former existence also." And he made his meaning clear by relating
the following
1 b. Story of the Past: The King of Benares and Queen Dinna
In times long gone by a king's son approached a certain banyan-
tree and prayed thus to the spirit that dwelt therein, "Good spirit,
in this Land of the Rose-Apple are a hundred kings and a hundred
queens. If, on the death of my father, I obtain the kingdom, I will
make an offering to you with the blood of these kings and queens."
When his father died and he came into his kingdom, he reflected,
"It is through the supernatural power of the tree-spirit that I have
received my kingdom. I must now make my offering to him." So
he set out with a large force, overpowered one king, and with the aid
of the conquered king another [15] and another, until finally he had
all the kings in his power. Then, taking the hundred kings and the
hundred queens with him, he proceeded to the tree.
As he marched along, he said to himself, "Dinna, the chief -consort
of the youngest king, is great with child. I will therefore let her go.
But the rest I will kill by giving them poison to drink." As he was
clearing the ground under the tree, the tree-spirit thought, "This
king is taking all these kings and is preparing to make an offering to
me with their blood because of his conviction that he captured them
with my assistance. But if he slays them, the royal stock of the Land
of the Rose-Apple will be rooted out, and the foot of the tree will be
polluted."
The tree-spirit asked himself whether he could stop him. Realizing
that he could not, he went to another spirit, told him what wes the
-N.2.176] King and poor man with beautiful wife 109
matter, and asked him whether he could. Receiving a negative answer,
he went to yet another, but with the same result. Then he went to all
the Cakkavala deities, but they could do nothing for him. Finally
he went to the Four Great Kings, who said to him, " We can do nothing,
but our King is superior to us in deeds of merit and in wisdom; ask
him." So he went to Sakka and told him what was the matter.
"Sakka," said he, "if you remain in an attitude of ease and indiffer-
ence, and the stock of princes is rooted out, you will be responsible for
it." [16]
Sakka said, "I cannot stop him, but I will tell you how he can be
stopped. Put on your night-gown, go forth from your tree in plain
sight of the king, and act as though you were going away. The king
will say to himself, *The tree-spirit is going away; I must stop him,'
and will use every effort to persuade you to remain. Then you say to
him, * You made the following promise to me, "I will bring a hundred
kings and a hundred queens and make an offering to you with their
blood;" but you have come here without the consort of King Ugga-
sena. I will not accept an offering from such a liar.' As soon as the
king hears you say that, he will bring King Uggasena's consort. Queen
Dinna. She will instruct the king in the Law and will save the lives
of this numerous company." Such was the ruse Sakka suggested to
the tree-spirit.
The tree-spirit did as Sakka suggested, and the king promptly
brought Queen Dinna. She approached her own consort. King Ugga-
sena, although he was seated in the outer circle of the hundred kings,
and paid obeisance only to him. The king of Benares was offended at
her and said to himself, "Although I, the oldest king of all, am pres-
ent, she pays obeisance to the youngest of all." Then she said to the
king of Benares, "Do I owe you allegiance? This my lord is for me the
giver of dominion. Why should I pass him by and pay obeisance to
you.?"
The tree-spirit honored her with a handful of flowers in plain sight
of the assembled throng, crying out, "Well said, your majesty! Well
said, your majesty!" [17]
Again the king of Benares said to her, "If you pay not obeisance to
me, why do you not pay obeisance to this tree-spirit, who has great mag-
ical power and has bestowed dominion and majesty on me.^^" "Your
majesty, it was by your own merit that you overpowered these kings;
the tree-spirit did not overpower them and give them into your hands
at all." Again the tree-spirit honored her in the same way, saying.
110
Book 5y Story 1. Dhammapada 60 [N. 2.175-
"Well said, your majesty!" Again she said to the king, "You say,
*The tree-spirit overpowered all these kings and gave them into my
hands.' Just now a tree to the left of your spirit was burned with fire.
If your spirit possesses such great magical power, why could he not
put out that fire? " Again the tree-spirit honored her in the same way,
saying, "Well said, your majesty!"
As the queen spoke, she wept and laughed. The king said, "You
have gone mad." "Your majesty, why do you speak thus? Such as I
are not mad." " Then why do you weep and laugh? " " Your majesty,
listen to me:
1 c. Story of the Past: The woman who killed a ewe
"In times long goneby I was reborn as the daughter of a good family.
While living in my husband's house, an intimate friend of my husband
visited the house as a guest. When I saw him, I desired to cook him
a meal. So I gave my servant a penny and said to her, * Get me some
meat.' She was unable to get any, and when she returned she told
me so. Now there was a ewe lying in the rear of the house; so I cut
off her head and prepared a meal. Because I cut off the head of that
one ewe, I was reborn in Hell. After suffering torment in Hell, because
the fruit of my evil deed was not yet exhausted, my own head was cut
off just as many times as there were hairs in the ewe's fleece. Now
suppose you kill all these people. When will you ever obtain release
from torment? [18] It was because I remembered the great suffering
I endured that I wept." So saying, she recited the following Stanza,
Because I cut off the head of one ewe, I suffered as many times as there were hairs
in the ewe*s fleece.
If you cut off the heads of so many living beings, prince, how will you fare?
"But why do you laugh?" "Because of the joy I feel over having
obtained release from this suffering, your majesty." Again the tree-
spirit honored her with a handful of flowers, saying, "Well said! your
majesty."
The king said, "Oh, what a grievous sin it was that I was minded
to commit! Because this queen killed one ewe, she was reborn in
Hell. Torment still remaining to her, her head was cut off as many
times as there were hairs in the ewe's fleece. If I kill all these human
beings, when shall I ever be purged of my sin?" So he released all
the captive kings, paid obeisance to those that were older than he,
did honor, with hands reverently clasped, to those that were younger
-N.2.203] King and poor man with beautiful wife
111
than he, asked them all to forgive him, and sent them back to their
own dominions.
When the Teacher had related this story, he said, "Thus, monks,
this was not the first time Mallika saved the lives of a great number
of people by her own wisdom. She did so in a former existence also."
And when he had so said, he identified the characters in the Story of
the Past as follows, "At that time the king of Benares was Pasenadi
Kosala, Dinna was Queen Mallika, and the tree-spirit was I myself."
And having identified the characters in the Story of the Past, he gave
instruction in the Law further, saying, "Monks, [19] it is never law-
ful to take the life of a living creature. Those who take life sorrow
for a long time." So saying, he pronounced the following Stanza,
If people would understand this, that suflFering has here in this world its origin in birth,
No living being would take the life of another, for he that takes life sorrows.
V. 2. THE REBELLIOUS PUPIL ^
Should a man fail to find a companion. This religious instruction
was given by the Teacher while he was in residence at Savatthi with
reference to a pupil of Elder Kassapa the Great.
The story goes that while the Elder was in residence at Pipphali
Cave, he had two pupils to wait upon him. One of these performed
his duties faithfully, but the other frequently shirked his duties and
sought to take credit for work really done by his brother-pupil.
For example, the faithful pupil would set out water for washing the
face, and a tooth-stick. Knowing this, the faithless pupil would go
to the Elder and say, "Reverend Sir, water for washing the face is
set out, and a tooth-stick. Go wash your face." And when it was
time to prepare water for bathing the feet and for the bath, he would
pursue the same tactics.
The faithful pupil thought to himself, "This fellow is constantly
shirking his work and is seeking to take credit for my work. Very
well! I will attend to him." So one day, while the faithless pupil
was asleep after a meal, he heated water for the bath, poured it into
a water-jar, and set it in the back room, [20] leaving only a pint-pot
of water steaming in the boiler. In the evening the faithless pupil
woke up and saw steam coming out. "He must have heated water
1 This story foUows closely Jdtaka 321 : iii. 71-74. Text: N ii. 19-25.
in
Book 5, Story 2, Dhammapada 61 [N .2.208-
and put it in the bathroom," thought he. So he went quickly to the
Elder, bowed, and said, "Reverend Sir, water has been placed in
the bathroom; go and bathe." So saying, he accompanied the Elder
to the bathroom. But when the Elder saw no water, he said, "Brother,
where is the water?" The youth went to the room where the fire was
kept, and lowering a ladle into the boiler, perceived that it was
empty. "See what the rascal has done!" he exclaimed. "He has set
an empty boiler on the brazier, and then gone — who knows where.?
Of course I thought there was water in the bathroom and went and
told the Elder so." Much put out, he took a water-jar and went to
the bathing-place on the river.
When the faithful pupil returned, he brought water from the'
back room and set it in the bathroom. The Elder thought to him-
self, "I supposed that this young fellow had heated water for me, for
he came to me and said, 'Water has been placed in the bathroom;
come and bathe.' But just now, in a fit of irritation, he took a water-
jar and went to the bathing-place on the river. What can this mean.?"
After considering the matter, he came to the following conclusion,
"All this time this young fellow has been shirking his duties and has
sought to take credit for work really done by his brother-pupil."
When the faithless pupil returned and sat down, the Elder ad-
monished him, saying, "Brother, a monk ought not to say he has
done a thing unless he has done it. For example, just now you came
to me and said, * Reverend Sir, water has been placed in the bathroom;
come and bathe.' But when I went in, you were annoyed and took a
water-jar and went out. One who has become a monk should not do
so." The pupil was highly offended. Said he to himself, "See what
the Elder has done! What a way to talk to me just because of a few
drops of water!" On the following day he refused to accompany the
Elder on his rounds. The Elder therefore took his other pupil with
him to a certain place.
While he was away, the faithless pupil went to the house of a
layman who was a supporter of the Elder. The layman asked him,
"Reverend Sir, where is the Elder.?" [21] "The Elder doesn't feel
well, and therefore remained at the monastery." "What then should
he have. Reverend Sir.?" "Give him such and such food," said the
novice, pretending that the Elder had told him to ask for it. Accord-
ingly they prepared food such as he asked for, and gave it to him.
He took the food, ate it himself on the way back, and returned to the
monastery.
-N. 2.2212]
The rebellious pupil
113
Now the Elder had received from his supporter robes of great
size and fine texture, and these he presented to the novice who accom-
panied him. The novice dyed them and converted them into under
and upper garments for himself. On the following day the Elder
went to the house of his supporter. "Reverend Sir," said they,
"your novice told us that you were not feeling well, and therefore
we prepared food such as he suggested and sent it to you. Evidently,
after eating it, you recovered." The Elder said nothing, but returned
to the monastery. In the evening, when the faithless novice came in
and after bowing to him sat down, the Elder said to him, "Brother,
yesterday, I am informed, you did such and such. Such conduct ill
becomes those who have renounced the world. You should not eat
food which you got for another by hinting."
The novice was provoked and conceived a grudge against the Elder.
He said to himself, "Yesterday, just because of a few drops of water,
he called me a liar. To-day, just because I ate a fistful of food his
supporter gave me, he said to me, 'You should not eat food which you
got for another by hinting.' Besides that, he gave an entire set of
robes to his other pupil. Oh, the Elder has treated me very badly! I
shall find some way of getting even with him."
On the following day, when the Elder entered the village for alms,
leaving him alone in the monastery, he took a stick, broke all the
vessels used for eating and drinking, set fire to the Elder's hut of
leaves and grass, smashed to pieces with a hammer everything that
didn't burn, and ran away. When he died, he was reborn in the Great
Hell of Avici. [22]
The populace discussed the incident: "They say that a pupil
of the Elder, unable to endure a slight rebuke, took offense, set fire
to the Elder's hut of leaves and grass, and ran away." Some time
afterwards a certain monk left Rajagaha, and desiring to see the
Teacher, came to Jetavana and paid obeisance to the Teacher. The
Teacher greeted him in a friendly manner and asked, "Whence have
you come.?" "From Rajagaha, Reverend Sir." "Is all well with
my son Kassapa the Great.?" "All is well with him. Reverend Sir.
But a certain pupil of his, taking offense at a slight rebuke, set fire to
his hut of leaves and grass and ran away." Said the Teacher, "This
is not the first time he has taken offense at receiving an admonition.
He did the same thing in a previous state of existence also. This is not
the first time he has destroyed a house. He did the same thing in a
previous state of existence also." So saying, he related the following
114 Book 5, Story 2, Dhammapada 61 [N .2.2213-
2 a. Story of the Past : The monkey and the singila bird
In times long past, when Brahmadatta reigned at Benares, a
singila bird built him a nest and made his home in the Himalaya
country. Now one day, while it was raining, a monkey came there
shivering with the cold. The singila saw him and pronounced the
following Stanza,
Monkey, your head and your hands and your feet are just like a man's.
What excuse have you, pray, for having no house?
The monkey thought to himself, "It is true that I have hands
and feet; but I lack the intelligence to build a house." And desiring
to make his meaning clear, he pronounced the following Stanza,
Singila, my head and my hands and my feet are indeed just Kke those of a man;
But as for what they say is man's highest endowment, intelligence, I have it not.
The bird thought, "To live in a house would never do for one like
you." And out of scorn for the monkey he pronounced the two follow-
ing Stanzas, [23]
He that is unstable, light-minded, and treacherous.
He that never keeps the moral precepts, such a one will never attain happiness.
Monkey, exert yourself to the utmost, abandon your past habits.
Build yourself a hut to protect yourself from the cold and the wind.
The monkey said to himself, "This bird calls me unstable, light-
minded, treacherous to my friends, one who never keeps the moral
precepts. Very well! Now I will show him what happiness is." So
saying, he destroyed the nest and scattered it to the winds. When
the monkey seized the nest, the bird slipped out and flew away.
When the Teacher had given this religious instruction, he identified
the characters in the Jataka as follows, "At that time the monkey
was the novice that destroyed the house; the singila bird was Kas-
sapa." And he said, "Monks, this is not the first time the novice
took offense at an admonition and destroyed a house. He did the
same thing in a previous state of existence also. It were better for
my son Kassapa to live alone than to live with such a simpleton."
So saying, he pronounced the following Stanza,
61. Should a man fail to find a companion who is his better or his equal.
He should resolutely pursue a solitary course. One cannot be friends with a
simpleton.
■N.2.261S]
A Jonah in the house
115
V. 3. A JONAH IN THE HOUSE ^
I have sons. This religious instruction was given by the Teacher
while at Savatthi with reference to Treasurer Ananda. [25]
3 a. The niggardly treasurer
At Savatthi, we are told, lived a treasurer named Ananda. He had
eighty crores of treasure, but he was a great miser. Every fortnight
he would gather his kinsfolk together and admonish his son Mulasiri
on these three points: "Do not think that these eighty crores of
treasure are a large sum. What one possesses one should never give
away. One should always be acquiring more. For if a man lets penny
after penny slip through his fingers, slowly but surely his substance
wastes away. Therefore it is said.
Observing how pigments fade away, how ants amass their store,
How bees gather honey, so should the wise man administer his household."
Some time afterwards, after showing his son his five great stores
of treasure, he died, given over to pride and stained with the stains
of avarice. Now in a certain village near the gate of that city lived
a thousand families of Candalas, [26] and Ananda was conceived
in the womb of one of these Candala women. The king, learning of
his death, sent for his son Mulasiri and appointed him to the post of
treasurer.
3 b. Sequel : A Jonah in the house
These thousand families of Candalas, who made their living by
working for hire in a body, from the day of his conception received no
more wages and had not a morsel of rice to sustain them. They said
to each other, "Although we are now working, we receive no food.
There must be a Jonah amongst us." So they divided into two groups
and made a thorough investigation while his mother and father were
absent, and coming to the conclusion, "A Jonah has arisen in this
house," they removed his mother. From the time of his conception
she had been able only with great diflficulty to procure suflBcient food
to sustain her. Finally she gave birth to a son.
His hands and feet and eyes and ears and nose and mouth were
1 Cf. Jdtaka, i. 238-239, and the beginning of chap, xxv of Rogers, BuddhaghosMs
Parables. This story is referred to at Milindaj)anha, 350i«. Text: N ii. 25-29.
116 Book 5, Story 3, Dhammapada 62 [N .2. 2613-
not where they should have been. Monstrosity that he was, he looked
like a mud sprite and was exceedingly repulsive. In spite of this,
however, his mother did not abandon him, for great is the love of a
mother for the child she has carried in her womb. She had great
diflSculty in feeding him. If she took him with her when she went
out, she got nothing. But if she left him at home and went out alone,
she received food to support her. When he was old enough to get a
living by begging alms, she placed a potsherd in his hand and sent
him away, saying to him, "Dear son, because of you we have been
brought to great distress. Now we can support you no longer. In
this city meals are provided for poor folk and travelers. Get your
living by begging alms in the city." [27]
He went from house to house, finally coming to the house where
he had formerly lived in his existence as Treasurer Ananda. Remem-
bering his former existence, he entered his own house. He went
through three chambers, and no one noticed him. But when he
entered the fourth chamber, the young sons of Treasurer Mulasiri
took fright and burst into tears. The treasurer's servants came in and
said to him, "Leave this house, unspeakable monster!" So saying,
they beat him and pulled him and dragged him out and threw him on
the dust-heap.
As the Teacher was going his round for alms, accompanied by the
Elder Ananda as junior monk, he came to this very place. The Teacher
looked at the Elder and, in response to a question, told him what had
happened. The Elder sent for Mulasiri, and a great company of
people assembled. The Teacher, addressing Mulasiri, asked him,
"Do you know that man.^" "I do not." "He is your father. Treasurer
Ananda." Mulasiri would not believe it. So the Teacher said to
Treasurer Ananda, "Ananda, point out your five great stores of
treasure to your son." He did so, and Mulasiri believed and sought
refuge in the Teacher. The Teacher, instructing him in the Law,
pronounced the following Stanza,
62. " I have sons, I have wealth." With these thoughts the simpleton vexes himself.
But he is not his own. How then can sons be his? How can wealth be his?
-N.2.316] The wise fool 117
V. 4. THE PICKPOCKET!
The fool. This religious instruction was given by the Teacher
while he was in residence at Jetavana with reference to two thieves
who broke their bonds. [29]
The story goes that these two men, who were boon companions,
accompanied a great throng to Jetavana to hear the Law. One of
them listened to the Law; the other watched for a chance to steal
something. The first, through listening to the Law, obtained the
Fruit of Conversion; the second found a matter of five farthings tied
to the skirt of a certain man and stole the money. The confirmed
thief had food cooked as usual in his house, but there was no cooking
done in the house of the convert. His comrade the thief, and likewise
the thief's wife, ridiculed him, saying, "You are so excessively wise
that you cannot obtain money enough to have regular meals cooked
in your own house." The convert thought to himself, "This man,
just because he is a fool, does not think that he is wise." [30] And
going to Jetavana with his kinsfolk, he told the Teacher of the incident.
The Teacher, instructing him in the Law, pronounced the following
Stanza,
63. The fool who thinks he is a fool is for that very reason a wise man;
But the fool who thinks he is a wise man is rightly called a fool.
V. 5. THE WISE FOOL 2
Even if a fool, oil his life long. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to the Elder Udayi. [31]
The story goes that when the Great Elders left the Hall of Truth,
Udayi used to go in and sit in the Seat of the Law. Now one day some
visiting monks saw him there, and thinking to themselves, "This
must be the learned Great Elder," asked him some questions about
the Aggregates of Being and other matters. Discovering that he
knew nothing about any of these things, they said in scorn, "Who is
this monk that he should live in the same monastery with the Buddhas.^^
He does not even know about the Aggregates of Being, the Elements
1 Text: N ii. 29-30. ^ Xext: N ii. 30-32.
118 Book 5, Story 6. Dhammapada 65 [N.2.316-
of Being, and the Organs and Objects of Sense." So they reported
the matter to the Tathagata. The Teacher, instructing them in the
Law, pronounced the following Stanza,
64. Even if a fool, all his life long, associate with a wise man,
He will no more perceive the Law than a spoon the taste of broth.
V. 6. FROM VICE TO VIRTUE ^
If an intelligent man, but for a moment. This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to the thirty Patheyyaka monks. [32]
For the Exalted One first preached the Law to these men in Kap-
pasika Grove, where they were seeking a woman. At that time all
of them obeyed the command, "Come, monks!" and received bowls
and robes created by supernatural power. Taking upon themselves
the Thirteen Pure Practices, they returned after a long time to the
Teacher, hearkened to his discourse on the Beginningless,^ and before
leaving their seats, attained Arahatship.
The monks began a discussion in the Hall of Truth: "In how
short a time did these monks perceive the Law!" The Teacher,
hearing this, said to them, "Monks, this is not the first time these
thirty companions committed sin. They did the same thing in a
previous state of existence also. But hearing the religious instruction
of Maha Tundila in the Tundila Jataka,^ [33] they perceived the
Law very quickly and took upon themselves the Five Precepts. It
was solely through the merit acquired by this act that they attained
Arahatship just now, even as they sat in their seats." So saying, he
pronounced the following Stanza,
65. If an intelligent man, but for a moment, be associated with a wise man,
He quickly perceives the Law, just as the tongue perceives the taste of broth.
^ This story is derived from the Vinaya, Mahd Vagga, i. 14: i. 23-24. See also
Story i. 8 e: i. 100. Text: N ii. 32-33.
2 Samyutta, xv: ii. 178-193. For a translation of the greater part of this remark-
able SamyuUa, see Introduction, § 2 a.
3 Jdtaka 388: iii. 286-293.
-N.2.354] A leper is tempted to deny his faith
119
V. 7. A LEPER IS TEMPTED TO DENY HIS FAITH ^
Fools of little wit, walk. This religious instruction was given by
the Teacher while he was in residence at Veluvana with reference to
the leper Suppabuddha. The story of the leper Suppabuddha is
found in the Udana.
For at that time the leper Suppabuddha, seated in the outer circle
of the congregation, heard the Exalted One preach the Law and
attained the Fruit of Conversion. [34] Desiring to inform the Teacher
of the blessing he had received, but not daring to force his way into
the midst of the congregation, he waited until the populace had paid
obeisance to the Teacher, had accompanied him a little way, and had
turned back; then he went to the monastery.
At that moment Sakka king of gods thought to himself, "Yonder
leper Suppabuddha desires to make known the blessing he has received
in the Religion of the Teacher. I will test him." So he went to him,
and poised in the air, spoke thus to him, "Suppabuddha, you are a
poor man, a man afflicted with misery. I will give you limitless wealth
if you will say, *The Buddha is not the Buddha, the Law is not the
Law, the Order is not the Order. I have had enough of the Buddha,
I have had enough of the Law, I have had enough of the Order.'"
The leper said to him, " Who are you.^^" " I am Sakka." "Fool, shame-
less one, you are not fit to talk to me. You say that I am poor and
needy and afflicted. On the contrary I have attained happiness and
great wealth:
The wealth of faith, the wealth of morality, the wealth of modesty, of fear of sin,
The wealth of sacred lore, of renunciation, of wisdom, the seven stores of wealth are
mine.
Whoso possesses these stores of wealth, be it a woman or a man.
Such a one men call not poor; the life of such a one is not in vain.
"These are the seven stores of honorable wealth. They that
possess these stores of wealth are not called poor by Buddhas or
Private Buddhas." [35] When Sakka heard him speak thus, he left
him by the way, went to the Teacher, and told him all the questions
and answers. The Exalted One said to him, "Sakka, it is not possible,
even with a hundred such pieces of money, even with a thousand, to
* This story is derived from Uddna, v. 3: 48-50, as the text expressly says at
ii. 3321. Text: N ii. 33-37.
120 Book 5, Story 7. Dhammapada 66 [N. 2.355-
prevail upon the leper Suppabuddha to say, The Buddha is not the
Buddha, the Law is not the Law, the Order is not the Order.'"
So Suppabuddha the leper went to the Teacher, and the Teacher
received him in a friendly manner. And having informed the Teacher
of the blessing he had received, he arose from his seat and went his
way. When he had gone but a little way, he was killed by a young
heifer. We are told that this heifer was an ogress who had been a
cow in each of a hundred existences, and that as a cow she had killed
four youths: Pukkusati,^ a young man of station; Bahiya Daruciriya;^
Tambadathika, the robber outlaw ;3 and Suppabuddha the leper.
7 a. Story of the Past : The four youths and the courtezan
The story goes that in a former state of existence these four youths
were sons of wealthy merchants, and the ogress was a beautiful
courtezan. One day they accompanied her to a pleasure garden,
took their pleasure with her, and when the evening came, decided on
the following course of action, "There is no one here except ourselves.
We will take from this woman the thousand pieces of money we
have given her, rob her of all the jewels she possesses, kill her, and
go our way." The courtezan heard what they said and thought to
herself, "These shameless fellows have taken their pleasure with
me and now wish to kill me. I will get even with them." So as
they were killing her, she made the following Earnest Wish, [36]
"May I become an ogress, and may I be able to kill them, even as
they are now killing me." As the fruit of this Earnest Wish, she
killed them.
Several monks informed the Exalted One of the death of the leper
and asked him, "What will be his future state.^^ How did he come
to be a leper .f^" The Teacher explained that since he had attained the
Fruit of Conversion, he had been reborn in the World of the Thirty-
three.
7 b. Story of the Past : The insolent youth
In a previous state of existence, seeing the Private Buddha Tagara-
sikhi, he showed want of forbearance by spitting on him. He was
therefore tormented in Hell for a long period of time, and because
^ Commentary on Majjhima 140.
^ Dhammapada Comm£ntary, viii. 2.
' Dhammapada Commentary, viii. 1.
-N.2.388
A leper is tempted to deny his faith
121
the fruit of that evil deed was not yet exhausted, he was reborn as
a leper.
"Monks," said he, "all living beings in this world reap the bitter
fruit of every single evil deed they commit." And joining the con-
nection and instructing them in the Law, he pronounced the following
Stanza,
66. Fools of little wit walk with their very selves for enemies.
Committing evil deeds the fruit whereof is bitter.
V. 8. A FARMER IS UNJUSTLY ACCUSED OF THEFT ^
That deed is not well done. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to a certain farmer. [37]
This farmer, we are told, tilled a certain field not far from Savatthi.
One day some thieves gained entrance to the city through an under-
ground watercourse, and digging a tunnel into the house of a certain
rich man, robbed him of a large amount of gold and coin, escaping
through the same watercourse. One of the thieves outwitted his
companions and secreted a purse containing a thousand pieces of
money in a fold of his garment. Having so done, he accompanied
his companions to this field, where they divided their spoils. As the
thief departed with his share, the purse dropped out of the fold of his
garment, but he did not notice his loss.
That day, early in the morning, the Teacher surveyed the world,
and seeing that this farmer had entered the Net of his Knowledge,
he considered within himself what would happen. And he became
aware of the following, "This farmer will go early in the morning to
till his field. The owners of the stolen property will follow the thieves,
and when they see the purse, they will arrest him. Excepting me,
he will have no other witness. [38] Since he is predestined to the
Path of Conversion, it is my duty to go to him."
Early in the morning the farmer went to till his field, and thither
went also the Teacher with the Elder Ananda as attendant-monk.
Seeing the Teacher, the farmer went and paid obeisance to the Exalted
One, and then resumed tilling his field. The Teacher said nothing
to him. Going to the place where the purse had fallen and seeing it,
he said to the Elder Ananda, "See, Ananda, a poisonous snake!"
1 Text: N ii. 37-40.
122
Booh 5, Story 8, Dhammapada 67 [N .2.388-
"I see, Reverend Sir, a deadly, poisonous snake!" The farmer heard
their conversation and thought to himself, "In season and out of
season I go back and forth over this field. Can there be a snake here,
as they say?" The Teacher, after making this remark, went his way.
The farmer said to himself, "I will kill the snake." So saying, he
took a goad-stick, went to the spot, and discovered the purse. "The
Teacher must have referred to this purse," thought he. Not knowing
exactly what to do about it, he laid the purse aside, covered it with
dust, and resumed his plowing.
When the night grew bright, men discovered the theft which had
been committed in the house, trailed the thieves to the field, and
coming to the spot where they had divided their spoils, saw the foot-
prints of the farmer. Following his footsteps to the spot where the
purse was buried, they removed the earth and picked up the purse.
Thereupon they reviled him, saying, "So you robbed the house, and
here you are plowing the field!" And having given him a good
beating, they took him and arraigned him before the king. [39]
When the king heard what had happened, he ordered the farmer
to be put to death. The king's men straightway bound his hands
behind his back and led him to the place of execution, lashing him with
whips as they led him along. As the farmer walked along and the
king's men lashed him with whips, he kept repeating the words, "See,
Ananda, a poisonous snake!" "I see. Reverend Sir, a deadly, poison-
ous snake!" Not another word did he utter. The king's men asked
him, "You are repeating words of the Teacher and of the Elder Ananda.
What does this mean.?" The farmer replied, "I will tell, if I am per-
mitted to see the king."
So they led him to the king and told the king what had happened.
The king asked the farmer, "Why do you speak thus.?" "I am not a
thief, your majesty." So saying, the farmer told him the whole story
from the time when he went forth to till his field. When the king
had heard his story, he said, "Why, this man names as his witness the
foremost man in all the world, the Teacher. It is not right to fasten
the guilt upon him. I shall find some way out of this difficulty."
Accordingly, when it was evening, the king took the farmer with
him, went to the Teacher, and asked him, "Exalted One, did you and
the Elder Ananda go to a place where a certain farmer was plowing?"
"Yes, your majesty." "What did you see there?" "A purse con-
taining a thousand pieces of money, your majesty." "When you
saw it, what did you say?" " Such and such, your majesty." " Rever-
-N.2.4119] A farmer is unjustly accused of theft 123
end Sir, if this man had not named a person like you as his witness,
he would never have saved his life. He saved his life by repeating
the words you uttered." When the Teacher heard this, he said,
"Yes, your majesty, I also said just that when I went there. A wise
man should not do a deed of which he must afterwards repent." [40]
And joining the connection, he instructed him in the Law by pronounc-
ing the following Stanza,
67. That deed is not well done, of which a man must afterwards repent.
The fruit whereof he receives weeping, with tearful face.
V. 9. SUMANA THE GARDENER ^
That deed is well done. This religious instruction was given by
the Teacher while he was in residence at Veluvana with reference to
the gardener Sumana. [41]
We are told that every day, early in the morning, the gardener
Sumana used to serve King Bimbisara with eight measures of jasmine
flowers, for each of which he received eight pieces of money. Now one
day, just as he was entering the city with the flowers, the Exalted
One, surrounded by a mighty retinue of monks, diffusing rays of
six colors, with all the mighty power of a Buddha, entered the city
for alms. (Sometimes the Exalted One proceeds like any other monk
on an alms pilgrimage, concealing the six-colored rays with his robe,
as when he went a journey of three leagues to meet Angulimala. At
other times, as when he enters Kapilavatthu and other cities, he
diffuses rays of six colors from his person. On this particular day,
diffusing rays of six colors from his person, with all the mighty power
of a Buddha, with all the grace of a Buddha, he entered Rajagaha.)
When the gardener saw the person of the Exalted One, as it had
been an oblation of precious stones, an oblation of gold, and beheld
the glory and splendor of the thirty-two major characteristics and
the eighty minor characteristics of a great man, he thought to himself,
"What good office can I perform for the Teacher.?" Seeing nothing
better to do, he thought, "I will honor the Teacher with these flowers."
Then he thought again, "These are the flowers with which I always
^ This story is referred to at Milindapanha, 115^^, 291^^^S 350^. On an interesting
reference to another story about the same person at Khuddaka Pdtha Commentary,
12916-13024, see Introduction, § 7 d, last paragraph. Text: N ii. 40-4*7.
124
Book 5, Story 9, Dhammapada 68 [N.2.4119-
serve the king. If he fails to receive them, he may put me in prison
or kill me or banish me. What am I to do?" Then this thought
occurred to him, "Let the king kill me or banish me from his kingdom.
No matter what he gives me, he can give me wealth which will last
only so long as my life endures in this present existence. But if I
honor the Teacher, it will avail to my welfare and salvation in untold
millions of cycles of time." [42] Therefore he surrendered his life
to the Tathagata.
Thought he, "So long as my believing heart turns not back, I
will do him honor." And pleased and delighted, elated and happy,
he honored the Teacher. How did he do it.? First he threw two
handfuls of flowers over the Teacher. These remained suspended over
his head like a canopy. Then he threw two handfuls more, which
descended on his right side and remained suspended like the curtain
of a pavilion. The next two handfuls he threw descended behind him
and remained suspended. The last two handfuls he threw descended
on his left side and remained suspended. Thus the eight measures of
flowers, eight handfuls in all, surrounded the Tathagata on four sides.
In front it was as if there were a gate for him to enter; the stems
of the flowers were turned inward, and the petals were turned outward.
The Exalted One proceeded as if he were encased in plates of silver.
The flowers, senseless things though they were, behaved as though
possessed of intelligence, neither breaking apart nor falling, accom-
panying the Teacher whenever he moved, and remaining stationary
whenever he stood still. From the person of the Teacher proceeded
rays like the hundred forks of lightning; in front and behind, on
his right hand and on his left, and from the crown of his head did
rays of light flash forth.
Not one who met him face to face, as he proceeded, ran away,
but all without exception walked thrice about him sunwise, and in
numbers like clusters of young palm-trees [43] ran before him. The
whole city was agitated. There were ninety million people living in
the city at this time and ninety million people living outside of the
city; and of these one hundred and eighty million people there was
not one man or woman who did not come forth bringing alms. Roaring
the roar of lions and waving thousands of cloths, the great multitude
inarched before the Teacher.
In order to make known the meritorious deed of the gardener,
the Teacher proceeded through the city for a distance of three leagues
to the beating of kettle-drums. The whole body of the gardener
-N.2.451]
Sumana the gardener
U5
was suffused with the five sorts of joy. After accompanying the
Tathagata a little way, he penetrated the rays of the Buddha as one
might plunge into a sea of vermilion, praised the Teacher, paid obei-
sance to him, and then taking his empty basket, went home.
His wife asked him, "Where are your flowers.^" "I honored the
Teacher with them." "Now what will you do for the king.?" "The
king may kill me or banish me from his kingdom. I have surrendered
my life to the Teacher and rendered him honor. I had eight handfuls
of flowers in all, and with these I honored the Teacher. The populace
is accompanying the Teacher, shouting thousands of acclamations.
It is the noise of the acclamations of the populace that we hear in
this place."
Now the wife of the gardener was an utter simpleton, [44] and
was therefore incapable of believing in such a miracle. So she rebuked
her husband, saying, "Kings are harsh and cruel, and when once
provoked, do much harm by cutting off hands and feet and inflicting
other punishments. Much harm might come to me through what
you have done." Then she took her children with her, went to the
royal palace, sent for the king, and when he asked her what was the
matter, said to him, "My husband has honored the Teacher with
the flowers he should have served to you and has returned home
empty-handed. I asked him what he had done with the flowers, and
this is what he told me. I rebuked him, saying, * Kings are harsh
and cruel, and when once provoked, do much harm by cutting off
hands and feet and inflicting other punishments. Much harm might
come to me through the offense you have committed.' So I aban-
doned him and came here. What he has done may be good or evil.
All that I care for, your majesty, is to have you know that I have
abandoned him."
Now the king was a Noble Disciple. At the very first sight of the
Buddha he had obtained the Fruit of Conversion; his faith was firm
and his mind was at peace. He thought to himself, "Oh, this woman
is an utter simpleton! Naturally she could have no faith in such
a work of merit." But he pretended to be angry and said to her,
"Woman, what say you.^^ He honored the Teacher with flowers he
should have served to me.^^" "Yes, your majesty." "You did well
to abandon him. I shall find a way of dealing with this fellow for
rendering honor to another with flowers that belonged to me." Having
dismissed her with these words, he went quickly to the Teacher, paid
obeisance to him, [45] and walked with the Teacher alone.
126
Booh 5, Story 9, Dhammapada 68 [N.2.451-
The Teacher, perceiving that the mind of the king was at peace,
proceeded to the city and marched through the street to the beating
of kettle-drums, until he arrived at the gate of the king's palace. The
king took his bowl and invited the Teacher to enter, but the Teacher
indicated his desire to sit in the palace court. The king recognized
his desire and gave the order, "Erect a pavilion with all speed."
Accordingly a pavilion was immediately erected, and the Teacher
sat therein, surrounded by the Congregation of Monks.
Now why did the Teacher not enter the king's palace.? We are
told that the following thought occurred to him, "If I go in and sit
down, the populace will not be able to see me, and the good deed of
the gardener will not be manifest; but if I sit in the palace court, the
populace will be able to see me, and the good deed of the gardener
will become manifest to all." (For the Buddhas alone have the
courage to publish abroad the virtues of the virtuous; other folk
display jealousy in reciting the virtues of the virtuous.)
The four banks of flowers remained suspended on four sides. The
populace waited upon the Teacher, and the king served the Congre-
gation of Monks presided over by the Buddha with choice food. At
the conclusion of the meal the Teacher returned thanks, and surrounded
as before by the four banks of flowers and accompanied by a great
multitude shouting shouts of exultation, proceeded to the monastery.
The king accompanied the Teacher a little way and turned back.
Then he sent for the gardener and asked him, "What did you say when
you honored the Teacher.?^" The gardener replied, "Your majesty,
I surrendered my life to him and honored him, saying, *The king may
kill me or banish me from his kingdom.'" The king said, "You are
a great man." So saying, he presented him with eight elephants,
eight horses, eight male slaves, [46] eight female slaves, eight magnifi-
cent sets of jewels, eight thousand pieces of money, eight women
taken from the royal harem, adorned with all the adornments, and
eight choice villages. These Eightfold Gifts did the king give him.
The Elder Ananda thought to himself, "Shouts of exultation and
acclamation have continued all during the day since early morning.
What will be the reward of the gardener.'^" So he asked the Teacher
the question. The Teacher replied, "Ananda, think not that it was
a little thing this gardener did. For he surrendered his life to me and
rendered honor to me. Therefore, because he reposed faith in me, he
will not enter a state of suffering for a hundred thousand cycles of
time, but will receive the fruit of his good deed in the World of the
-N.2.4811]
Sumana the gardener
127
Gods and in the world of men and will become a Private Buddha named
Sumana."
When the Teacher returned to the monastery and entered his
Perfumed Chamber, those flowers fell upon the battlement.
In the evening the monks began a discussion in the Hall of Truth:
"Oh, how wonderful was the deed of the gardener! He surrendered his
life to the living Buddha, rendered him honor with flowers, and
straightway received eightfold gifts." The Teacher came forth from
his Perfumed Chamber, proceeded to the Hall of Truth by one of
three passageways, [47] and seating him'self in the Seat of the Buddha,
asked them, "Monks, what is it you are sitting here now talking
about?" When they told him, he said to them, "Yes, monks, one
should do only deeds the doing of which is not followed by remorse,
but every remembrance of which brings only joy." And joining the
connection and instructing them in the Law, he pronounced the
following Stanza,
68. That deed is well done the doing of which is not followed by remorse,
The fruit whereof one receives with joy and pleasure.
V. 10. RAPE OF UPPALAVANNA ^
As sweet as honey, thinks a fool an evil deed. This religious instruc-
tion was given by the Teacher while he was in residence at Jetavana
with reference to the nun Uppalavanna. [48]
We are told that Uppalavanna made her Earnest Wish at the
feet of the Buddha Padumuttara, and that after performing works
of merit for a hundred thousand cycles of time, as she passed from
birth to birth among gods and men, she passed from the World of
the Gods in the dispensation of the present Buddha and was reborn
in Savatthi as the daughter of a rich merchant. The hue of her skin
was like the hue of the calyx of the blue lotus, and therefore they
gave her the name Uppalavanna. When she reached marriageable
age, all the princes and merchants in the Land of the Rose-Apple,
without a single exception, sent to the merchant her father, asking
him to give them his daughter in marriage.
1 For the story of Uppalavanna's career before her adoption of the religious life,
one of the most extraordinary stories in Buddhist literature, see Anguttara Com-
mentary, JRAS.y 1893, pp. 532 ff.; Therl-Gdthd Commentary, Ixiv: 182-190; and
Tibetan Tales, x: 206-215. Text: N ii. 48-52.
128
Book 5, Story 10, Dhammapada 69 [N.2.48ii-
Thereupon the merchant thought to himself, "I shall not be able
to satisfy the wishes of all, but I shall find some way out of the diffi-
culty." So he summoned his daughter and said to her, "You might
become a nun." Now she was in her last existence before attaining
Nibbana, and therefore his words were to her as it were oil a hundred
times refined, sprinkled on her head. Therefore she replied, "Dear
father, I will become a nun." So he prepared rich gifts in her honor,
and conducting her to the Community of Nuns, had her admitted
to the Order. [49]
Not long after she had been admitted to the Order, her turn came
to unlock and lock the Hall of Confession. After she had lighted the
lamp and swept the Hall, her attention was attracted to the flame of
the lamp. And standing there, she looked repeatedly at the flame;
and concentrating her attention on the element of fire, entered into
a state of trance. Consummating the trance, she attained Arahat-
ship, together with the Supernatural Faculties and Powers.
Some time later she went on a pilgrimage for alms in the country,
and on her return entered a dark forest. At that time it was not for-
bidden nuns to reside in a forest. There they built her a hut, set up
a bed, and hung curtains round. From the forest she went to Savatthi
to receive alms, and then set out to return to her hut. Now a cousin
of hers, a young Brahman named Ananda, had been in love with
her ever since she lived in the world; and when he heard where she
had gone, he went to the forest ahead of the nun, entered the hut,
and hid under the bed.
On her return the nun entered the hut, closed the door, and sat down
on the bed, unable to see in the dark, because she had just come in
out of the sunlight. Hardly had she seated herself on the bed when
the youth crawled out from under and climbed on top. The nun cried
out, "Fool, do not ruin me! Fool, do not ruin me!" But the youth
overcame her resistance, worked his will of her, and went his way.
As if unable to endure his wickedness, [50] the great earth burst
asunder, and he was swallowed up and reborn in the Great Hell of
Avici.
The nun told the other nuns what had happened, and the nuns
told the monks, and the monks told the Exalted One. Having heard
this, the Teacher addressed the monks as follows, "Monks, the
simpleton, whoever he may be, whether monk or nun, or lay disciple
male or female, who commits an act of sin, acts with as much joy
and happiness, with as much pleasure and delight, as though he
-N.2.527]
Rape of Uppalavannd
129
were eating honey or sugar or some other sweet-tasting substance."
And joining the connection and instructing them in the Law, he
pronounced the following Stanza,
69. As sweet as honey, thinks a fool an evil deed, so long as it bears no fruit;
But when it bears fruit, then the fool comes to grief. [51]
Some time later the throng assembled in the Hall of Truth began
to discuss the incident: "Even those that have rid themselves of
the Depravities like the pleasures of love and gratify their passions.
Why should they not.^ They are not kolapa-trees or ant-hills, but are
living creatures with bodies of moist flesh. Therefore they also like
the pleasures of love and gratify their passions." The Teacher drew
near and asked them, "Monks, what are you sitting here now talking
about.?" They told him. Then he said, "Monks, they that have
rid themselves of the Depravities neither like the pleasures of love nor
gratify their passions. For even as a drop of water which has fallen
upon a lotus-leaf does not cling thereto or remain thereon, but rolls
over and falls off, even as a grain of mustard-seed does not cling to
the point of an awl or remain thereon, but rolls over and falls off,
precisely so twofold love does not cling to the heart of one who has
rid himself of the Depravities or remain there." And joining the
connection, he instructed them in the Law by pronouncing the
following Stanza, found in the Brahmana Vagga,
401. Even as water does not cling to a lotus-leaf, nor a grain of mustard-seed to the
point of an awl.
Whoso in like manner clings not to the pleasures of sense, him I call a Brahman.^
Now the Teacher summoned King Pasenadi Kosala and said to
him, "Your majesty, in this Religion young women of family, as
well as young men of family, renounce many kinsfolk [52] and much
wealth, retire from the world, and take up residence in the forest.
In case women reside in the forest, it is possible that evil-minded
men, inflamed by lust, may conduct themselves towards them with
disrespect and arrogance, do them violence, and bring their religious
life to naught. Therefore a place of residence for the Community
of Nuns should be erected within the city." The king agreed to this
and had a place of residence for the Community of Nuns erected on one
side of the city. From that time on the nuns resided only within
the city.
^ See Story xxvi. 18.
130
Book 5, Story 11, Dhammapada 70 [N. 2.5^9-
V. 11. JAMBUKA THE NAKED ASCETIC ^
Though month after month with the tip of a blade of kusa grass. This
religious instruction was given by the Teacher while he was in resi-
dence at Veluvana with reference to Jambuka, the Naked Ascetic.
11 a. Story of the Past: The jealous monk
The story goes that in times long past, in the dispensation of the
Supremely Enlightened Kassapa, a certain layman dwelling in a
village erected a residence for a certain Elder, and supplied him with
the four requisites during his term of residence there, the Elder taking
his meals regularly in the layman's house. Now a certain monk
freed from the Depravities, making his round for alms by day, stopped
at the door of the layman's house. When the layman saw him, pleased
with his deportment, he invited him into his house, and reverently
served him with the choicest viands. And he presented him with a
large robe, saying, "Reverend Sir, dye this robe and wear it as an
undergarment." [53] And he said further to him, "Reverend Sir,
your hair has grown long; I will go fetch a barber to cut your hair.
And on my return I will procure you a bed for you to lie on."
When the monk who was the layman's guest, and who took his
meals regularly in the layman's house, saw the attentions bestowed
on the visiting monk by the layman, he became very jealous. And
as he went to his residence, he thought to himself, "This moment
this lajrman is devoting all his attentions to this visiting monk. But
to me, who take my meals in his house regularly, he pays no attention
at all." The visiting monk, who was his sole companion, dyed the
robe which the layman had given him, and put it on and wore it as
an undergarment. The layman brought the barber back with him
and had him cut the Elder's hair. Having so done, he caused a bed
to be spread for the Elder and said to him, "Reverend Sir, lie on this
very bed." Then, after inviting the two Elders to be his guests on
the morrow, he departed.
The resident monk could endure no longer the attentions bestowed
by the layman on the visiting monk. So in the evening he went to
the place where the Elder lay, and reviled him by uttering the four
^ From this story is derived Thera-Gdthd Commentary, cxc. Dhammapala quotes
the Dhammapada Commentary by name. This story is referred to at Milinda'panha^
350i«-". Text: N ii. 52-63.
-N.2.552] Jamhuka the Naked Ascetic 131
kinds of insults: "Brother visitor, you might better eat excrement
than eat food in the layman's house. You might better tear out
your hair with a Palmyra comb than allow your hair to be cut by a
barber brought hither by the layman. You might better go naked
than wear as an undergarment a robe given you by the layman. You
might better lie on the ground than lie on a bed brought you by the
layman." Thought the visiting Elder, "May this foolish fellow not
be destroyed because of me!" Paying no attention to the insults
of the resident monk, he arose early in the morning [54] and went
whithersoever he wished.
The resident monk also arose early in the morning, and performed
the customary duties about his residence. When it was time for him
to set out on his round for alms, thinking to himself, "The visiting
Elder is undoubtedly asleep now, and will awaken at the sound of the
bell," he struck the bell with the outer surface of his finger nail.
Having so done, he entered the village. After preparing offerings of
food, the layman watched for the two Elders to come. Seeing the
resident monk, he asked, "Reverend Sir, where is the visiting Elder.?"
The resident monk replied, "Brother, what say you.? The Elder
who came to your house yesterday went into an inner room as soon
as you departed, and fell asleep. Although I rose very early, he pays
no attention either to the noise of my sweeping the residence, or to
the sound of the washing of the jars for water for drinking and for
refreshment, or to the stroke of the bell."
Thought the layman to himself, "It is incredible that my noble
Elder, a monk so perfect in deportment, should sleep until this time
of day. It must be that the Venerable Elder resident in my household,
observing my attentions to him, said something to him." Accordingly,
wise man that he was, the layman reverently served the resident monk
with food; and having so done, washed his bowl carefully, filled it
with food flavored with the choicest gravies, and said to him, "Rever-
end Sir, should you happen to see my noble Elder, be good enough to
give him this food." The monk took the bowl and thought to himself,
"If the Elder eats such food as this, he will take such a liking to this
spot that he will never leave it." So as he went along the road, he
threw away that food. When he reached the Elder's place of residence,
he looked for him there, but failed to find him.
Now because the monk committed this evil deed, [55] the medita-
tions he performed for so long as twenty thousand years were power-
less to protect him. When the term of his life was completed, he was
132 Book 5, Story 11, Dhammapada 70 [N. 2.552-
rebom in the Avici Hell, where he suffered extreme torment for the
space of an interval between two Buddhas. In the dispensation of
the present Buddha he was reborn in the city of Rajagaha in a certain
household possessed of an abundant store of food and drink.
lib. Story of the Present: Jambuka the Naked Ascetic
From the time he could walk, he would neither lie on a bed nor
eat ordinary food, but ate only his own excrement. His mother and
father brought him up, thinking, "He does this because he is too young
to know any better." But also when he grew older, refusing to wear
clothes, he went naked, made his bed on the ground, and ate only
his own excrement. Thought his mother and father, "This youth
is not fit to live in a house. He is fit to live only with the Naked
Ascetics, the Ajivakas." So they took him to the Ajivakas and
committed him to their charge, saying, "Admit this youth to your
Order." So they admitted him to their Order. In admitting him
they placed him in a pit up to his neck, laid planks over his two collar-
bones, and seating themselves on the planks, pulled out his hair with
Palmyra combs. His mother and father invited the Ajivakas to be
their guests on the following day and departed.
On the following day the Ajivakas said to him, "Come, let us go
into the village." But he refused to go, saying, "You go, but I shall
remain right here. They repeatedly urged him to accompany them,
but he refused to do so, and they left him behind and went their way.
When he knew they were gone, he removed a plank from the public
Jakes, and descending therein, took up excrement in both his hands,
molded it into lumps, [56] and ate it. The Ajivakas sent him
food from the village, but he refused to eat it. Repeatedly urged to
do so, he said, "I have no need of this food; I get food of my own."
"Where do you get it?" said they. "Right here," said he. Likewise
on the second day and on the third and on the fourth he refused,
in spite of much urging, to accompany them to the village, saying,
"I shall remain right here."
Said the Ajivakas, "Day after day this man refuses to accompany
us to the village. Likewise he will have none of the food we send
him and says, 'Right here I procure food of my own.' What can he
be doing? Let us watch him and find out for ourselves." So when they
went to the village, they left two of their number behind to watch
him. These men pretended to follow in the train of the other monks
-N.2.572«]
Jamhuka the Naked Ascetic
133
and then went and hid themselves. As soon as he thought they had
gone, he descended as before into the jakes and began to eat excre-
ment. When the spies saw what he was doing, they told the Ajivakas.
As soon as the Ajivakas heard the news, they said to themselves, "Oh,
what an outrageous thing he has done! If the disciples of the monk
Gotama should learn of this, they would circulate evil report of us,
saying, *The Ajivakas make a practice of eating excrement.' This
man is not fit to remain with us." So they expelled him from their
Order.
Now the public jakes was a pool of considerable size, formed by
a depression in the surface of a flat rock. When Jambuka had been
expelled by the Ajivakas, he used to go by night to the public jakes
and eat filth. When people came to ease themselves, he would stand
leaning with one hand on one side of the rock, [57] with one foot
raised and resting on his knee, with his mouth wide open, facing in
the direction of the wind. When people saw him, they would approach
and salute him and ask him, "Reverend Sir, why does your noble self
stand there with mouth wide open.?" "I am a wind-eater," Jambuka
would reply; "I have no other food." "But, Reverend Sir, why do
you stand with one foot resting on your knee.'^" "I am a man who
practices cruel austerities, dreadful austerities. If I walk with my
two feet, the earth quakes. Therefore I stand with one foot resting on
my knee. I spend my life in a standing posture, never sitting and never
lying down."
For the most part men believed whatever he said. Therefore all
the inhabitants of Anga and Magadha were greatly agitated and said,
"Oh, how wonderful are such ascetics as these! Never before have
we seen such ascetics!" And month after month they brought him
abundant food. But he was unwilling to accept anything they brought
him and said, "I eat only the wind. I have no other food; for were
I to eat any other food, it would make an end of my austerities."
But the people replied, "Reverend Sir, do not destroy us. If only an
austere ascetic like you would partake of food at our hands, it would
insure our welfare and salvation for a long period of time." They
asked him repeatedly, but other food did not please him. But finally,
under the pressure of their entreaties, he placed on the tip of his
tongue with the tip of a blade of kusa grass some butter, honey, and
molasses they brought him, and dismissed them with the following
words, "Go your way now; this will suffice to your welfare and
salvation." In this manner he spent fifty-five years, going naked.
134
Book 5, Story 11, Dhammapada 70 [N.2.5723-
eating excrement, tearing out his hair, and making his bed on the
ground. [58]
It is the invariable practice of the Buddhas to survey the world
at dawn. Therefore one day, as the Buddha surveyed the world,
this Naked Ascetic Jambuka entered the Net of his Knowledge.
"What will happen.?" pondered the Teacher. Straightway he per-
ceived that Jambuka possessed the dispositions requisite for the attain-
ment of Arahatship with the Supernatural Faculties. And he became
aware of the following, "I will pronounce a single Stanza, and at the
conclusion of the Stanza, beginning with this ascetic, eighty-four
thousand living beings will obtain Comprehension of the Law.
Through this man a great multitude will win Salvation."
On the following day the Teacher made his round for alms in
Rajagaha, and when he had returned from his round, he said to the
Elder Ananda, "Ananda, I intend to go to the Naked Ascetic Jam-
buka." "Reverend Sir, can it be that you intend to go to him.?"
"Yes, Ananda, I do." Having so said, as the shadows of evening
lengthened, the Teacher set out to go to him. Thereupon the
deities thought, "The Teacher is going to visit the Naked Ascetic
Jambuka. Now Jambuka lives on a flat rock polluted by ex-
crement, urine, and toothsticks. We must therefore cause rain to
fall." So by their own supernatural power they caused rain to fall,
though but for a moment. Immediately the flat rock was pure and
spotless. For the deities caused the five kinds of rain to fall upon
that rock.
In the evening, therefore, the Teacher went to the Naked Ascetic
Jambuka. And making a slight noise, he said, "Jambuka!" Jambuka
thought to himself, "What wicked fellow is this that addresses me
as Jambuka.?" And he replied, "Who is it.?" "It is I, a monk."
"What do you wish, great monk.?" "Give me lodging here for just
one night." "There is no lodging to be had here, great monk." [59]
"Jambuka, do not act thus; give me lodging for just one night. For
monks seek the society of a monk, men the society of men, and animals
the society of anjLmals . " "But are you a monk .? " " Yes, I am a monk. ' '
"If you are a monk, where is your gourd, where is your wooden
spoon, where is your sacrificial thread.?" "All these I use; but because
I find it troublesome to carry them about with me to every place I
visit, I obtain them within and take them with me when I go." At
this Jambuka was offended and said, "So you intend to take them
with you when you go?" Then said the Teacher to him, "Never
-N.2.602S]
Jambuka the Naked Ascetic
135
mind, Jambuka; tell me where I can find lodging." "There is no
lodging to be had here, great monk."
Now there was a certain mountain-cave not far from Jambuka's
place of abode; and the Teacher, pointing to it, asked, "Is there any-
one who lives in that mountain-cave.?" "No one lives there, great
monk." "Well then, permit me to lodge there." "Suit yourself,
great monk." So the Teacher prepared a bed in the mountain-cave
and lay down. In the first watch the Four Great Kings came to wait
upon the Teacher, illuminating the four quarters with one blaze of
light. Jambuka saw the light and thought to himself, "What is
that light.'^" In the second watch came Sakka king of the gods.
Jambuka saw him and thought to himself, "Who is that.?" In the
third and last watch drew near Maha Brahma, who with one finger
can illuminate one Cakkavala, with two fingers two Cakkavalas, and
with ten fingers ten, illuminating the whole forest. Jambuka [60]
saw him also and thought to himself, "Who can that be.?"
So early the next morning he went to the Teacher, greeted him in
a friendly manner, and taking his stand respectfully on one side,
asked the Teacher, "Great monk, who were they that came to you,
illuminating the four quarters as they came?" "The Four Great
Kings." "Why did they come to you?" "To wait upon me." "But
are you superior to the Four Great Kings?" "Yes, Jambuka, I am
Sovereign Lord of the Four Great Kings." "And who was it that
came to you in the second watch ? " " Sakka king of the gods . " " Why
did he come to you?" "He came also to wait upon me." "But are
you superior to Sakka king of the gods?" "Yes, Jambuka, I am
superior to Sakka. Indeed, Sakka stands to me in the relation of a
novice, as it were; one who does for me anything I need to have done;
my physician in time of sickness." "Who was it that came to you
in the third and last watch, illuminating the whole forest as he came?"
"That was Maha Brahma, to whom blundering, stumbling Brahmans
and others cry, 'Praise be to Maha Brahma!' " "But are you superior
also to Maha Brahma?" "Yes, Jambuka, for I am he that is Brahma
over Brahma."
"You are a wonderful person, great monk. But I have dwelt
here for fifty-five years, and in all these years not a single person has
come to wait upon me; indeed, during all this period of time I have
lived upon the wind and have remained in a standing posture, and yet
none have come to wait upon me." Then said the Teacher to him,
"Jambuka, you have succeeded in deceiving the foolish multitude
136
Book 5, Story 11, Dhammapada 70 [N.2.6O28-
living in the world, and now you are attempting to deceive me. Is it
not a fact that during these fifty-five years you have eaten excrement,
made your bed upon the ground, gone naked, and pulled out your hair
with a Palmyra comb? [61] But you have deceived the world, saying,
*My food is the wind; I stand on one foot; I sit not down; I lie not
down.' Now you are seeking to deceive me also. It is because of the
low, false views which you held in a previous state of existence that you
have all this time eaten excrement, made your bed upon the ground,
gone naked, and pulled out your hair with a Palmyra comb. So also
now you hold only low, false views." "But, great monk, what was it
I did in a previous state of existence?" Then the Teacher related to
him the evil deed he had committed in a previous state of existence.
As the Teacher related the story to him, he was deeply moved, a
sense of modesty and fear of mortal sin sprang up within him, and
he crouched upon the ground. The Teacher tossed him a bath-robe,
and he put it on. Then he saluted the Teacher and sat down respect-
fully on one side. When the Teacher had completed his story of
Jambuka's former deed, he preached the Law to him. At the con-
clusion of the Teacher's discourse he attained Arahatship together
with the Supernatural Faculties. Then, saluting the Teacher, he
arose from his seat and asked the Teacher to admit him and to profess
him as a member of the Order.
Thus finally was exhausted the demerit he acquired by an evil
deed committed in a previous state of existence. For this Jambuka,
by reason of the four insults with which he had insulted a Great
Elder who was an Arahat, was tormented in the Avici Hell until this
great earth was elevated a league and three quarters; and because
the fruit of his evil deed was not yet exhausted, he lived in shame for
fifty-five years. But because this evil deed, once the fruit thereof
was exhausted, could not destroy the fruit of the meditations which he
had performed for twenty thousand years, therefore was it that the
Teacher stretched forth his right hand to him and said, "Come,
monk! lead the holy life." At that moment his characteristics as a
layman vanished, and he took on the form of an Elder sixty years
old, furnished with the Eight Requisites. [62]
We are told that this was the day when the inhabitants of Anga
and Magadha came to him with offerings. When, therefore, the
inhabitants of both kingdoms came to him with offerings and saw
the Tathagata, they thought, "Which is the greater of the two, our
noble ascetic Jambuka or the monk Gotama?" And they came to
-N.2.643]
Jamhuka the Naked Ascetic
137
the following conclusion, "Were the hermit Gotama the greater, this
ascetic would go to the monk Gotama. But by reason of the superior
greatness of the Naked Ascetic Jambuka, the monk Gotama has come
to him." When the Teacher perceived the thought of the multitude,
he said, "Jambuka, resolve the doubt of your supporters."
"Reverend Sir," replied Jambuka, "this is the very thing I should
most like to do." And forthwith entering into the fourth trance and
arising therefrom, he soared into the air to the height of a palmyra-
tree. Then he cried out, " Reverend Sir, the Exalted One is my Teacher,
and I am his disciple." Then he descended to the ground and saluted
the Teacher. After that, again soaring into the air to the height of
two palmyra- trees, then to the height of three palmyra-trees, and so
on to the height of seven palmyra- trees, he proclaimed his own disciple-
ship and descended.
When the multitude saw this, they thought, "Oh, wonderful indeed
and of lofty powers are the Buddhas!" Thereupon the Teacher ad-
dressed the multitude, saying, "All this time has this ascetic lived
here, placing on the tip of his tongue with the tip of a blade of kusa
grass the food which you have brought to him, and saying, *Thus I
am fulfilling the duties of an ascetic' But were he now to abstain
from food through a feeling of remorse, these ascetic practices would
not be worth a sixteenth part of the meritorious thought which actuates
him to abstain from food." And joining the connection, he expounded
the Law by pronouncing the following Stanza,
70. Though month after month with the tip of a blade of kusa grass a simpleton should
eat his food.
Yet is he not worth a sixteenth part of them that have well weighed the Law.
V. 12. THE SNAKE-GHOST AND THE CROW-GHOST ^
For an evil deed, once done. This religious instruction was given
by the Teacher while he was in residence at Veluvana with reference
to a certain snake-ghost. [64]
For on a certain day, in the midst of a thousand ascetics wearing
matted hair, the Venerable Elder Lakkhana and the Venerable Elder
Moggallana the Great descended from Vulture Peak with the intention
of making an alms-pilgrimage in Rajagaha. The Venerable Elder
^ The Story of the Present is derived from Samyutta, xix: ii. 254 ff. Cf. stories v.
13, X. 6, XX. 6, and xxii. 2. Text: N ii. 63-68.
138
Book 5, Story 12, Dhammapada 71 [N.2.644-
Moggallana the Great, seeing a snake-ghost, smiled. Thereupon
Elder Lakkhana asked him the reason for his smile, saying, "Brother,
why do you smile?" Said Elder Moggallana the Great, "Brother, it
is not the proper time for you to ask that question. Wait until we
are in the presence of the Exalted One and then ask me." When
they had completed their rounds for alms in Rajagaha and had come
into the presence of the Teacher and had sat down. Elder Lakkhana
asked Elder Moggallana, "Brother Moggallana, as you were descend-
ing from Vulture Peak, you smiled; and when I asked you the reason
for your smile, you said, 'Wait until we are in the presence of the
Teacher and then ask me.' Now tell me the reason."
Said the Elder, "Brother, I smiled because I saw a snake-ghost.
This is what he looked like: his head was like the head of a man, and
the rest of his body was like that of a snake. He was what is called
a snake-ghost. He was twenty-five leagues in length. Flames of
fire started from his head and went as far as his tail; flames of fire
started from his tail and went as far as his head. Flames of fire starting
from his head played on both sides of his body; flames of fire starting
from his sides descended on his body. There are two ghosts, they say,
whose length is twenty-five leagues, the length of the rest being three-
quarters of a league. But the length of this snake-ghost and of this
crow-ghost was twenty-five leagues." So much for the snake-ghost.
On another occasion Moggallana saw a crow-ghost enduring tor-
ment on the summit of Vulture Peak. And he asked the ghost about
his former deed, pronouncing the following Stanza, [65]
Your tongue is five leagues long, your head is nine leagues long.
Your body rises twenty-five leagues above the earth;
What was the deed you did to meet with such suflFering as this?
Said the ghost, answering his question,
Reverend Moggallana, I carried away to my heart's content, food
Brought to a company of monks of the mighty sage Kassapa.
12 a. Story of the Past: The crow-ghost
Reverend Sir, in the dispensation of the Buddha Kassapa, a com-
pany of monks entered a village for alms. When the villagers saw
the Elders, they received them cordially, provided seats for them in a
rest-house, furnished them with rice-porridge, gave them hard food,
and*bathed their feet and anointed them with oil. And while waiting
for the time to come to give alms, they sat and listened to the Law.
-N. 2.6621] The snake-ghost and the crow-ghost 139
At the conclusion of the recitation of the Law they took the Elders'
bowls, filled them in their several houses with food flavored with
various choice flavors, and returned with them.
At that time I was a crow, perched on the ridge-pole of the rest-
house. When I saw what was happening, I filled my mouth thrice
out of the bowl taken by one of those villagers, taking three mouthfuls
of food. Now that food did not belong to the company of monks, nor
was it given and handed over to the company of monks. It was simply
and solely the remains of food taken by the monks which the villagers
would have carried to their own houses and eaten, and was brought
forth merely on the occasion of the visit of the monks. Well, I took
three mouthfuls; that was the extent of my misdeed in a former state
of existence. As the result of that misdeed, when I died, [66] I
suffered torment in the Avici Hell; and thereafter, because the fruit
of my evil deed was not yet exhausted, I was reborn on Vulture Peak
as a crow-ghost. Now as the fruit of my evil deed, I endure this
suffering. End of Story of the crow-ghost.
At this point, then, the Elder said, "I smiled because I saw a
snake-ghost." Straightway the Teacher arose and witnessed to the
truth of Moggallana's statement, saying, "Monks, what Moggallana
says is the exact truth. I myself saw this very ghost on the day I
attained Enlightenment. But out of compassion for others, I did not
say, *As for those who will not believe my words, may it be to their
disadvantage.'" (According to the Lakkhana Samyutta, when Mog-
gallana the Great saw the ghost, the Teacher became his witness and
told twenty stories.) When the monks heard what he said, they
inquired about his deed in a former state of existence. Thereupon the
Teacher related the following
12 b. Story of the Past: The snake-ghost
The story goes that in times long past men erected a bower of leaves
and grass on the bank of the river near Benares for a Private Buddha.
During his residence there the Private Buddha regularly went to the
city for alms, and the residents of the city, in the evening and in the
morning, took perfumes and garlands in their hands and went and
ministered to the Private Buddha. Now a certain resident of Benares
was plowing a field near the wayside, and as the multitude passed
by in the evening and in the morning to do service to the Private
Buddha, they trampled his field. The farmer tried to prevent them
140
Book 5, Story 12, Dhammapada 71 [N. 2. 6621-
from so doing, saying to them, "Do not trample my field," but in
spite of his best efforts, was unable to do so. Finally the following
thought occurred to him, "If the bower of the Private Buddha were
not in this place, they would not trample my field." Accordingly,
when the Private Buddha had entered the city for alms, the farmer
broke all of his vessels for eating and drinking and set fire to his
bower of leaves and grass. [67]
When the Private Buddha saw his bower burned down, he wandered
forth at his own good pleasure. When the multitude drew near with
perfumes and garlands and saw the bower of leaves and grass burned
down, they said, "Where can our noble teacher have gone.^^" Now the
farmer also had gone with the multitude, and standing among them,
said, "It was I who burned down his bower of leaves and grass."
Then the multitude cried out, "Seize him; seize him. All because of
this wicked man, we have lost the privilege of seeing the Private
Buddha." And they beat him with sticks and stones and deprived
him of life. He was reborn in the Avici Hell. After suffering torment
in this Hell until the great earth was elevated a league, he came out
thence; and because the fruit of his evil deed was not yet exhausted,
he was reborn on Vulture Peak as a snake-ghost. End of Story of
the snake-ghost.
When the Teacher had related his misdeed in a former state of
existence, he said, "Monks, as for an evil deed, it is like milk. Even as
milk does not turn as soon as it is drawn, even so an evil deed does
not at once ripen. But when it has once ripened, that moment it
brings with it suffering such as this." And joining the connection
and preaching the Law, he pronounced the following Stanza,
71. For an evil deed, when done, does not bear evil fruit at once, just as new-milked
mUk does not turn at once.
It follows the doer, the simpleton, to consume him, like fire covered with ashes.
V. 13. THE SLEDGE-HAMMER GHOST ^
When to his disadvantage. This religious instruction was given by the
Teacher while in residence at Veluvana about a sledge-hammer ghost.
* The Story of the Present is from SarhyuUa, xix: ii. 254 ff. Cf. stories v. 12,
X. 6, XX. 6, and xxii. 2. The Story of the Past follows closely the Story of the Past in
Jdtaka 107: i. 418-420. The Jdtaka, however, says nothing about the cripple's killing
a Private Buddha. From the Dhammapada Commentary story is evidently derived
Peta-Vatthu Commentary, iv. 16: 282-286. Text: N ii. 68-73.
-N.2.706]
The sledge-hammer ghost
141
For under the same circumstances as in the preceding story Elder
Moggallana the Great, while descending from Vulture Peak with Elder
Lakkhana, smiled on reaching a certain spot. When Elder Lakkhana
asked him why he smiled, [69] he said, "Wait until we are in the
presence of the Exalted One and then ask me." When Moggallana the
Great had completed his alms-pilgrimage, he approached the Teacher,
saluted him, and sat down respectfully on one side. Thereupon his
companion asked him the same question again. Moggallana replied
as follows, "Brother, I saw a ghost three-quarters of a league in height.
Sixty thousand sledge-hammers, blazing and burning, rose and fell
uninterruptedly on top of his head. Again and again they broke his
skull, and again and again his skull sprang up again. When I saw
him I smiled, for I thought to myself, 'In my present state of existence
I never before saw such a being.'" In the Petavatthu occurs the
following Stanza, together with many others, relating to this very
ghost:
Full sixty thousand sledge-hammers on all sides
Fall on your head and break your skull.
The Teacher listened to the Elder's story and said, "Monks, I also
saw that very creature as I sat on the Throne of Enlightenment.
But out of compassion for others, I did not say, *As for those who
will not believe my words, may it be to their disadvantage.' Now,
however, I will make Moggallana my witness and tell what I saw."
When the monks heard this, they asked about the ghost's misdeed
in a previous state of existence. Thereupon the Teacher related the
following
13 a. Story of the Past : The stone-thrower and his pupil
Once upon a time, the story goes, there lived in Benares a cripple
who was an adept at the art of slinging stones. He used to sit at the
city-gate under a certain banyan-tree, sling stones, and cut the leaves
of the tree. The boys of the city would say to him, "Make an elephant
for us, make a horse for us;" [70] and he would make every animal
they asked him to. As a reward he received from them food both
hard and soft. One day, as the king was on his way to the pleasure-
garden, he came to this place. The boys left the cripple within the
shoots of the banyan-tree and ran away. Now it was noon when the
king stopped and went in among the roots of the tree, and his body
was overspread with the chequered shade.
142
Book 5, Story 13, Dhammapada 12 [N.2.706-
"Wiiat does this mean?" said he, looking up. Seeing leaves cut
in the forms of elephants and horses, he asked, "Whose work is this?"
On being informed that it was the work of the cripple, he sent for him
and said to him, "I have a house-priest who is excessively talkative.
However little be said to him, he talks much and wearies me. Could
you throw a pint-pot of goat's dung into his mouth?" "I could,
your majesty. Have goat's dung brought, seat yourself behind a
curtain with the house-priest, and I shall know just how to go to
work." The king did as the cripple suggested.
The cripple made a hole in the curtain with the tip of a knife.
While the house-priest talked with the king, whenever he opened
his mouth, the cripple threw in a pellet of goat's dung, and the house-
priest swallowed every pellet thrown into his mouth. When the
goat's dung was exhausted, the cripple shook the curtain. The king,
understanding by this sign that the goat's dung was exhausted, said,
"Teacher, while I am engaged in conversation with you, it is impossible
for me to finish what I am saying. You talk so much that even in
the act of swallowing a pint-pot of goat's dung you cannot keep
silent." [71] The Brahman immediately became silent. From that
time on, he dared not open his mouth and talk with the king. The
king remembered the skillful work of the cripple, caused him to be
summoned, and said to him, "Through you I have gained happiness."
In token of his satisfaction, he gave him the Eightfold Gifts, and four
fine large villages, north, east, south, and west of the city. Knowing
this, a minister of the king who was his counselor in things temporal
and spiritual pronounced the following Stanza,
Capital skill indeed! but, good or bad.
See, by a cripple's throw, were won villages in the four quarters!
Now the minister at that time was this very Exalted One.
Now a certain man, observing the worldly prosperity won by the
cripple, thought to himself, "This man, born a cripple, has won great
prosperity through this art of his. I also ought to learn this art.'*
So he approached the cripple, bowed to him, and said to him, "Teacher,
impart to me this art." "Good friend, I cannot do so." Although
his request had been refused, he thought to himself, "Let be, I will
win his favor." Accordingly he bathed and rubbed the cripple's hands
and feet for a long time, and having thus won his favor, repeated his
request. The cripple thought to himself, "This man has been exceed-
-N.2.73i] The sledge-hammer ghost 143
ingly kind to me." And unable to refuse his request, he taught him
the art. Having so done, he said to him, "Good sir, your training is
now complete; what will you do now?" "I shall go out into the world
and display my art." "What will you do.^" "I will hit a cow or a
man and kill him." "Good sir, the penalty for killing a cow is a
hundred pieces of money and for killing a man a thousand. Even
with son and wife, you will not be able to pay. Do not commit mur-
der. [72] Look for something that has neither mother nor father
and for hitting which there is no penalty."
"Very well," said the man. So placing stones in a fold of his gar-
ment, he walked about looking for just that sort of target. First he
saw a cow. "This animal has a consort," thought he. Therefore he
did not dare hit the cow. Then he saw a man. But he thought to
himself, "This being has a mother and father." Therefore he did not
dare hit the man. Now at that time a Private Buddha named Sunetta
resided in a bower of leaves and grass near the city. When the man
saw him enter the city through the gate for the purpose of receiving
alms, he thought to himself, "This man has neither mother nor
father. If I hit him, I shall have no penalty to pay; I will try my skill
by hitting him." So aiming a stone at the right ear of the Private
Buddha, he let fly. The stone entered the Private Buddha's right ear
and came out of his left ear. The Private Buddha suffered intense
pain, was unable to continue his alms-pilgrimage, and returning to
his bower of leaves through the air, passed into Nibbana.
When the Private Buddha failed to come, the people thought,
"Something must have gone wrong with him." Accordingly they
went to his hermitage, and when they saw that he had passed into
Nibbana, they wept and lamented. The man who hit the Private
Buddha saw the multitude flock to his hermitage and went thither
also. Recognizing the Private Buddha, he said, "It was he who met
me face to face at the gate as he entered the city, and I hit him in
trying my skill." The multitude said, "This wicked fellow says that
he hit the Private Buddha. Catch him! catch him!" And straight-
way they beat him and then and there deprived him of life. He was
reborn in the Avici Hell. Until this great earth was elevated a league,
during all that time he suffered torment. Thereafter, because the
fruit of his evil deed was not yet exhausted, he was reborn on the
summit of Vulture Peak as a sledge-hammer ghost.
The Teacher, after relating the story of his deed in a previous state
of existence, said, [73] "Monks, if a simpleton acquires art or power>
144
Book 5, Story H, Dhammapada 73-7^ [N. 2.732-
it results to his disadvantage; for a simpleton who acquires art or power
turns it to his own hurt." And joining the connection and preaching
the Law, he pronounced the following Stanza,
72. When to his disadvantage a simpleton acquires knowledge,
It injures the fortune of the simpleton and crushes his head.
V. 14. CITTA AND SUDHAMMA *
The simpleton will seek for false reputation. This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to the Elder Sudhamma. The story begins at Macchi-
kasanda and ends at Savatthi. [74]
For a householder named Citta, residing in the city of Macchi-
kasanda, observed the Elder Mahanama, one of the Band of Five,
making his round for alms; and pleased with his deportment, took
his bowl, invited him into his house, provided him with food, and
at the conclusion of the meal listened to the Law and obtained the
Fruit of Conversion. Now Citta, possessed of immovable faith,
desiring to make his own pleasure-garden Ambataka Grove a place
of residence for the Order, poured water into the right hand of the
Elder and made the grove over to the Order. The moment he uttered
the words, "The Religion of the Buddha is firmly established," the
great earth shook to its ocean boundary. The great treasurer caused
a splendid monastery to be erected in the grove, and thereafter the
door stood open to monks who came from all four quarters. At
Macchikasanda also resided the Elder Sudhamma.
Some time afterwards, the two Chief Disciples, hearing the rumor
of Citta's good qualities, decided to pay their respects to him and
therefore went to Macchikasanda. Citta the householder, hearing
that they were coming, proceeded forth half a league to meet them,
escorted them to the monastery, invited them within, performed the
usual duties for visitors, and then made the following request of the
Captain of the Faith, "Reverend Sir, we desire to listen to a short
discourse on the Law." The Elder replied, "Lay disciple, we are
weary with the journey; nevertheless listen for a short while." Citta,
merely by listening to the Elder's discourse on the Law, obtained the
* This story is derived from the Vinaya, Culla Vagga, i. 18: ii. 15^^-183°.
Anguttara Commentary (citations at HOS. 28, p. 50). Text: N ii. 74-83.
Cf.
-N.2.767"
Citta and Sudhamma
145
Fruit of the Second Path. Then he bowed to the two Chief Disciples
and invited them to be his guests, saying, "Reverend Sirs, pray take
a meal in my house to-morrow with your thousand monks." [75]
Then he turned to the resident monk, the Elder Sudhamma, and
invited him, saying to him, "Reverend Sir, you also come to-morrow
with the Elders." Angry at the thought, "He invited me last,"
Sudhamma refused the invitation; and although Citta repeated the
invitation again and again, he still refused. The lay disciple said,
"Pray be present. Reverend Sir," and went out. On the following
day he prepared splendid offerings in his own residence. Very early
in the morning the Elder Sudhamma thought to himself, "What
manner of food has the householder prepared for the Chief Disciples .?*
I will go see." So very early in the morning he took bowl and robe and
went to his house.
"Pray sit down. Reverend Sir," said the householder. "I will
not sit down," replied Sudhamma; "I am about to set out on my
round for alms." The Elder surveyed the offerings prepared for the
Chief Disciples, and seeking to annoy the householder about the
varieties of food provided, said, "Householder, your food is most
excellent, but there is one thing you have omitted." "What is
that, Reverend Sir.^" "Sesame-cake, householder." Thereupon the
householder rebuked him, comparing him to a crow. Angered at
this, the Elder said, "This is your residence, householder; I will
depart." Three times the householder strove to prevail upon the Elder
to remain, but each time the latter refused. Finally he left the house,
went to the Teacher, and related the words that had passed between
Citta and himself. Said the Teacher, "You, an inferior, have in-
sulted a faithful, believing disciple." Having thus put the blame
solely on the Elder, the Teacher sent him back to beg pardon of the
disciple, saying, "Go beg pardon of Citta the householder." The
Elder went to Citta and said, "Householder, it was all my fault;
pardon me." [76] But the householder refused to pardon him and
said, "I will not pardon you."
Provoked at his failure to obtain pardon, he returned to the
Teacher. The Teacher, although he knew that the householder
would pardon Sudhamma, thought, "This Elder is stubborn in his
pride; now let him go thirty leagues and come back." And so, with-
out telling him how he might gain pardon, he just dismissed him.
The Elder returned with pride humbled. The Teacher then gave the
Elder a companion and said to the Elder, "Go with this companion
146
Book 5, Story H. Dhammapada 73-7i [N .2.767-
and ask pardon of the householder." Said the Teacher, "A religious
ought not to give way to pride or ill-will, thinking, 'This dwelling
is mine, this residence is mine, this male lay disciple is mine, this
female lay disciple is mine.' For if he so do, ill-will and pride and the
other Depravities increase." And joining the connection and preach-
ing the Law, he pronounced the following Stanzas,
73. The simpleton will seek for false reputation, for precedence among the monks,
For authority in the monasteries, for honors among other folk.
74. "Let layman and monk both think that it was I, and I alone, who did this;
Let them be subject to my will, both in everything that ought to be done, and
in everything that ought not to be done!"
Thus resolves the simpleton; so do his desire and pride increase. [78]
After listening to this admonition Elder Sudhamma bowed to
the Teacher, rose from his seat, walked sunwise about the Teacher,
and then, accompanied by his companion-monk, went within sight
of the lay disciple, atoned for his fault, and begged the disciple's
pardon. The lay disciple both pardoned him and in turn asked his
pardon, saying, "I pardon you. Reverend Sir; if I am to blame,
pray pardon me also." The Elder abode steadfast in the admonition
given by the Teacher, and in but a few days attained Arahatship
together with the Supernatural Faculties. [79]
The lay disciple thought to himself, "Even without seeing the
Teacher I have attained the Fruit of Conversion; even without
seeing him I have attained the Fruit of the Second Path. I ought to
see the Teacher." So he ordered yoked five hundred carts full of
sesame, rice, ghee, sugar, garments, coverlets, and other offerings,
and sent word to the Congregation of Monks, to the Congregation
of Nuns, and to the lay disciples both male and female, "Let those
who wish to see the Teacher come; they will lack nothing for offerings,
whether of food or aught else." With him went forth, of monks and
nuns and lay disciples both male and female, five hundred each.
That neither they nor his own retinue, three thousand souls in all,
might lack broth or rice or aught else on the thirty-league journey,
the householder Citta made ample provision. The deities, knowing
that he had set out, posted themselves at intervals of a league along
the way, and served that great multitude with rice-porridge, hard
food, drink, and other necessities; there was no lack of aught for any.
Proceeding at the rate of a league a day, waited upon in this manner
by deities, the householder Citta and his retinue reached Savatthi in
-N.2.816
Citta and Sudhamma
147
a month. There were five hundred carts filled as described above;
and as the householder proceeded, deities and men brought presents,
which he gave away.
The Teacher addressed Elder Ananda, "Ananda, as the shadows
of evening draw on, the householder Citta will arrive with five hundred
carts and will pay obeisance to me." "Reverend Sir, [80] when he
pays obeisance to you, will any miracle take place.^^" "Yes, Ananda,
a miracle will take place." "What miracle, Reverend Sir.?" "When
he arrives and pays obeisance to me, a rain of celestial flowers will
begin and will continue without interruption until a space eight
karisas in extent is covered with a glistening mass of flowers knee-
deep." Hearing rumor of this, the residents of the city said, "So
great, they say, is the merit of the householder Citta who will to-day
come and pay obeisance to the Teacher. Such, they say, is the miracle
that will take place. We must without fail obtain the privilege of
seeing this person of great merit." So they took presents and stood
on both sides of the way.
As the procession approached the monastery, five hundred monks
led the way. The householder Citta said to the eminent female lay
disciples, "Reverend Sisters, you follow in the rear." So saying,
accompanied by five hundred male lay disciples, he went into the
presence of the Teacher. (Now those that stand or sit in the presence
of the Buddhas move not hither and thither, but stand on both sides
immovable in the street of the Buddhas.) The householder Citta, a
Noble Disciple who had attained the Three Fruits, entered the street
trod by the Buddhas; whereupon every place he looked at trembled.
"That must be the householder Citta," said the multitude and gazed
at him. The householder Citta, penetrating the six-colored rays of
light of the Buddha, approached the Teacher, and grasping the
Teacher's feet by the two ankles, paid obeisance to him. At that
very moment a rain of flowers fell precisely as the Teacher had
predicted, and thousands of cries of applause went up.
For one month the householder Citta abode with the Teacher.
While he there abode, [81] he provided seats for the Congregation of
Monks presided over by the Buddha within the monastery and
bestowed rich offerings upon them. He also housed and cared for
within the monastery those that came with him. Not for a single
day was it necessary for him to use what he had in his own carts;
he performed all his duties of almsgiving solely with the presents
brought by gods and men. Finally he paid obeisance to the Teacher
148
Book 5, Story H. Dhammapada 73-74 [N.2.8I5-
and said, "Reverend Sir, when I said to myself, *I will give alms to
you,' and set out on my journey, I was a month on the way. Here I
have spent a month, and I find it impossible to present to you any-
thing which I have myself brought. All this time have I presented
to you alms solely of presents brought to me by gods and men. Even
were I to remain here a year, I should not receive the privilege of be-
stowing alms of my own upon you. I desire to empty my carts and
go; tell me where I can put away the offerings which I have brought."
Said the Teacher to Elder Ananda, "Ananda, empty some place
for the lay disciple and assign it to him." The Elder did so and is
said to have assigned a suitable place to Citta the householder. Then
the lay disciple, accompanied by the three thousand persons who had
come with him, set out with empty carts on the return journey. Gods
and men arose, saying, "Noble sir, your journey is made with empty
carts;" and so saying, filled the carts with the seven kinds of jewels.
As Citta the householder returned, he ministered to the needs of the
multitude solely with the presents brought to himself.
Elder Ananda bowed to the Teacher and said, "Reverend Sir,
when Citta the householder came hither, he occupied a month traveling,
spent just a month here, and all that time gave alms solely of presents
brought him by gods and men. Now, having emptied five hundred
carts, he will be an entire month going; but gods and men have arisen,
[82] saying, 'Noble sir, your journey is made with empty carts,' and
so saying, have filled his carts with the seven kinds of jewels. On the
return journey, they say, he will minister to the multitude solely with
the presents which have thus been brought to him. Now, Reverend
Sir, was it solely because he came to visit you, that he received all
this honor .^ Or would he also have received it, had he gone elsewhere .f^"
"Ananda, he would have received it just the same, no matter whether
he had come to visit me or had gone elsewhere. For this lay disciple
is faithful and believing and virtuous. No matter what place such a
man resorts to, there, wherever it is, he receives gain and honor." So
saying, the Teacher pronounced the following Stanza in the Pakinnaka
Vagga,
303. If a man be faithful, endued with virtue, possessed of fame and wealth.
No matter what place he resorts to, there, wherever it may be, he is honored.
-N.2.8314
Citta and Sudhamma
149
14 a. Story of the Past: Citta's deed in a former birth
When the Teacher had thus spoken. Elder Ananda asked about
Citta's deed in a former birth. In reply the Teacher said, "Ananda,
Citta the householder made his Earnest Wish at the feet of the Exalted
Padumuttara, and after passing through the round of existences among
gods and men for a hundred thousand cycles of time, was reborn in
the dispensation of the Buddha Kassapa as a hunter. One rainy day,
after he had grown to be a man, he went to hunt in the forest with
spear in hand. As he looked this way and that in search of quarry,
he saw a certain monk seated in a natural cave with his upper robe
drawn over his head. "This must be some noble monk who is seated
engaged in meditation," thought he; "I will bring him food." So he
went home quickly and caused flesh brought the day before to be
cooked on one brazier, and rice on another. Then, seeing some monks
going their rounds for alms, he took their bowls also, seated them on
seats prepared for the purpose, procured food for them, and invited
them in, saying, "Help yourselves, noble sirs."
Then he ordered additional food to be brought, placed it in a basket,
[83] and taking it with him, set out. On the way he plucked various
kinds of flowers, placed them in a leaf-basket, and went on to the
place where the Elder sat. "Reverend Sir," said he, "bestow your
favor upon me." So saying, he took the Elder's bowl, filled it, and
placed it in his hand. Then honoring the Elder with those flowers,
he made the following Earnest Wish, "Even as this portion of choice
food, together with the gift of flowers, has pleased my heart, even so,
in the various places where I shall be reborn, may my heart rejoice
over the thousands of presents which I shall receive, and may rain of
the five kinds of flowers rain upon my head." During the term of
life allotted to him he performed works of merit, and after his death
he was reborn in the World of the Gods. In the place where he was
reborn celestial flowers rained upon him knee-deep. In his present
existence, both on the day of his birth and on the day when he came
hither, a rain of flowers rained upon him and presents were offered
to him and his carts were filled with the seven kinds of jewels. This
was the result solely of his deed in a former birth.
150
Book 5, Story 15. Dhammapada 75 [N.2.84i-
V. 15. A SEVEN-YEAR-OLD NOVICE WINS ALL HEARTS ^
For one road leads to gain. This religious instruction was given by
the Teacher at Jetavana with reference to Elder Vanavasi Tissa.
15 a. Story of the Past: The poor Brahman
The incident with which this story begins, however, occurred
at Rajagaha. Here, we are told, lived the Brahman Mahasena, a
friend of the Brahman Vanganta, who was the father of Sariputta.
One day, as the Elder Sariputta went his rounds for alms, he took pity
on Mahasena and went to the door of his house. Now Mal\asena,
who was poor and in need, thought to himself, "My son must have
come to the door of my house for alms. But I am a poor man. Doubt-
less he does not know this. But I have no alms at all to give him."
Therefore, not daring to meet him face to face, he went and hid him-
self. On another day the Elder came again, and the Brahman hid
himself as before. Said he to himself, "As soon as ever I get anything,
I will give him something;" but it was some time before this happened.
One day, at a certain Brahman recitation, he received a bowl of
rice-porridge and a small piece of cloth, which he took home with
him. Remembering the Elder, he said to himself, "This alms I ought
to give to the Elder." At that moment the Elder, who had been
engaged in ecstatic meditation, rose from his trance, and seeing the
Brahman, said to himself, "The Brahman has received alms and
desires me to come to him; therefore I must go to him." So putting
on his mantle and taking his bowl, he went to the door of the Brahman's
house and showed himself standing there. When the Brahman saw
the Elder, his heart was content. He approached him, paid obeisance
to him, and gave him a friendly welcome; then, having provided
him with a seat within his house, he took his own bowl of rice-porridge
and placed the porridge in the Elder's bowl. [85] The Elder accepted
half of the porridge and then covered his bowl.
But the Brahman said to him, "Reverend Sir, here is but a single
portion of rice-porridge; grant me happiness in the next life, not in
this; I desire to give you all without reserve." So saying, he poured
all of the porridge into the Elder's bowl. The Elder ate the porridge
then and there. When he had finished his meal, the Brahman gave
him the cloth, bowing and saying, "Reverend Sir, may I also obtain
1 Parallel: Rogers's BuMhagkosha's Parables, vii, pp. 72-77. Text: N ii. 84-103.
-N. 2.8614] A seven-year-old novice wins all hearts
151
the same Truth you have seen." "So be it, Brahman," replied the
Elder, returning thanks to him. Then, rising from his seat, he set
out on his journey and in due course arrived at Jetavana. There is
a saying, "Alms given in time of poverty rejoice the heart above
measure;" and so it was with the Brahman. After he had made this
offering his mind was at peace and his heart was filled with joy.
And he conceived warm affection for the Elder.
15 b. Story of the Present: The novice Tissa
When he died, he was conceived, solely because of his affection
for the Elder, in the womb of the wife of a supporter of the Elder
living at Savatthi. As soon as the mother knew that a child was
conceived in her womb she told her husband, and he saw to it that
she received the treatment necessary for the protection of the embryo.
Avoiding foods that were excessively hot or cold or sour, enfolding
the child in her womb happily, the longing of pregnancy arose within
her. "Oh," she said, "that I might invite the five hundred monks
led by the Elder Sariputta to my house, provide seats for them, and
offer them porridge of milk and rice unceasingly! Oh, that I myself
might put on yellow robes, take my golden vessel, sit in the outer
circle of the seats, and partake of the porridge left uneaten by so many
monks!" (We are told that this longing of hers to put on yellow robes
was a sign that her unborn child should one day become a monk
under the dispensation of the Buddha.) [86]
"This is a pious longing which our daughter has expressed," said
her kinsfolk, and offered porridge of milk and rice unceasingly to the
five hundred monks led by the Elder Sariputta. She herself put on
yellow robes, both under and upper garments, took her golden vessel,
sat down in the outer circle of the seats, and partook of the porridge
left by the monks; whereupon her longing subsided. On the expira-
tion of ten lunar months she gave birth to a son. From time to time,
both before her delivery and thereafter, she gave festivals at which she
provided the five hundred monks led by Sariputta with rich porridge
of honey, milk, and rice. (This, it is said, was because the boy in
his former existence as a Brahman gave rice-porridge.)
Now at the festival held on the day of the child's birth, they bathed
the child very early in the morning, dressed him in beautiful garments,
and laid him on a bed of royal splendor in a blanket worth a hundred
thousand pieces of money. Even as he lay there, he looked at the
152
Booh 5, Story 15. Dhammapada 75 [N.2.8614-
Elder and said, "This is my former teacher, through whom I have
attained this splendor. I ought to make an offering to him." So
when they carried him that he might receive the moral precepts, he
wrapped that blanket about his little finger and lifted it up with him.
His kinsfolk cried out, "His finger has caught in the blanket,'*
and sought to disengage it; whereupon he burst into tears. Then
said they, "Leave the child alone; do not make him cry," and carried
him along, blanket and all. When it was time for him to make his
bow to the Elder, he removed his finger from the blanket and cast the
blanket at the Elder's feet. His kinsfolk, instead of saying, "The
young boy did this without knowing what he was doing," said to the
Elder, "Reverend Sir, pray accept the offering the boy has presented
to you; confer the moral precepts on your servant who has honored
you with a blanket worth a hundred thousand pieces of money." [87]
"What is the name of this boy.f*" "Reverend Sir, he is to be
named after you." "Tissa shall be his name." Upatissa, as we know,
was the name of the Elder in his younger days as a layman. His
mother thought to herself, "I shall not interfere with the desire of
my son." Accordingly she presented the five hundred monks led by
Sariputta with rich porridge made of honey, milk, and rice, both at
the festival of the naming of the child, and at the succeeding festivals
of the partaking of food, the piercing of the ears, the reception of the
cloth, and the conferring of tonsure.
As the boy grew up and reached the age of seven years, he said to
his mother, "Mother, I desire to become a monk under the Elder."
"Very well, my dear son; long ago I decided not to interfere with the
inclination of my son; become a monk, my son." So she invited
the Elder to the house. When he arrived, she presented him with
alms and said, "Reverend Sir, your servant says that he wishes to
become a monk. I will come to the monastery this evening and bring
him with me." Having dismissed the Elder, she waited until evening,
and then, taking her son with her and bearing rich gifts and offerings,
she went to the monastery and committed him into the Elder's
hands.
The Elder talked with him as follows, "Tissa, the life of a monk
is a hard life; when he would like what is warm he gets what is cold,
and when he would like what is cold he gets what is warm; those who
become monks live a wearisome life, and you are delicate." "Rever-
end Sir, I shall be able to do all that you enjoin upon me." "Very
well," said the Elder. So he taught him the Formula of Meditation
-N.2.896] A seven-year-old novice wins all hearts
153
on the first five of the constituent parts of the body, by way of fixing
in his mind the thought of the impurity of the body, [88] and then
made him a monk.
(The entire Formula involves the recitation of all of the thirty-two
constituent parts of the body, but those who are unable to recite
all may recite the first five. The Formula in full is that invariably
employed by all the Buddhas, but there is no limit to the number of
monks and nuns and lay disciples both male and female who have
attained Arahatship by meditating upon the hair and other parts
singly. Inexperienced monks frequently make it impossible for their
candidates to attain Arahatship. For this reason the Elder taught the
boy only a part of the Formula before receiving him into the Order,
and then established him in the ten moral precepts.)
In honor of their son's admission to the Order his mother and father
remained at the monastery for seven days and presented the assembly
presided over by the Buddha with naught but rich porridge made of
honey, milk, and rice. The monks murmured thereat, saying, "We
cannot always eat rich porridge made of honey, milk, and rice." On
the evening of the seventh day the boy's mother and father went home,
and on the eighth day the novice accompanied the monks to the city
for alms.
The residents of Savatthi said to each other, "They say that the
novice will come to the city to-day for alms; we will therefore do him
honor." So with five hundred cloths they made cushions for alms-
bowls, and taking five hundred bowls with portions of alms, they
met the novice on the road and presented them to him. On the follow-
ing day they went to the monastery park and repeated the offering.
Thus in two days the novice received a thousand bowls of alms and
a thousand cloths, all of which he presented to the assembly of monks.
(This was the result of his presentation of the small piece of cloth to
the Elder in his former existence as a Brahman.) So the monks gave
him the name Tissa the Almsgiver, Pindapatadayaka Tissa. [89]
Again one day when it was cold, the novice, as he went the rounds
of the monastery, noticed monks warming themselves here and there,
both in rooms where fire was kept and in other places. Said he,
"Reverend Sirs, why do you sit warming yourselves .f^" "Novice, we
are cold." "Reverend Sirs, when it is cold, one should wrap himself
in a blanket; that will keep off the cold." "Novice, you have acquired
great merit and may be able to get a blanket, but where can we get
any.^" "Well then. Reverend Sirs," said the novice, "let those who
154
Book 5, Story 15. Dhammapada 75 [N .2.896-
need blankets come with me," and caused proclamation to be made
to that effect throughout the monastery. Said the monks, "Let us
go with the novice and procure blankets." So all because of a novice
seven years old, monks to the number of a thousand went forth.
Not for a moment did he think, "Where can I get blankets for so many
monks .^" but just took them with him and started out for the city.
(Such is the wonder-working power of alms generously bestowed.)
Going from house to house without the city, he received five
hundred blankets. And when he entered the city, men brought him
blankets from all quarters. Now as a certain shop-keeper sat in his
shop with five hundred blankets spread out before him, a certain
man passed by the door and seeing him, said to him, "Sir, there is a
certain novice coming this way collecting blankets; you had better
hide yours." "Is he taking them as gifts or otherwise?" "He receives
them as gifts." "That being the case, if I wish to, I will give him
blankets; if not, I will not. Go on yoiu* way," and with these words
he dismissed him. (Thus do doting niggards begrudge people the
gifts that others give them, even as did Kala on beholding the incom-
parable gift of the king of Kosala;^ and therefore are they reborn
in Hell.)
The shop-keeper thought to himself, "This man who came along,
in accordance with his nature, said to me, ' You had better hide your
blankets,' and I replied to him, [90] 'In case the novice is receiving
them as gifts, I will give him what is my own, if I wish; if not, I will
not.' Now a man feels ashamed not to give what is in plain sight,
but cannot be blamed for hiding what is his own. And since among
these five hundred blankets there are two each of which is worth a
hundred thousand pieces of money, it will be entirely proper for me to
hide them." So he folded the two blankets border to border and hid
them by inserting them in the pile.
Just then the novice, accompanied by the thousand monks, came
to that very place. When the shop-keeper saw the novice, he was
filled with love for the boy; in fact his whole body was suffused with
love. He thought to himself, "On seeing a boy like this, I should be
willing to give my heart's flesh, let alone blankets!" Straightway he
removed those two blankets from the pile, placed them at the novice's
feet, paid obeisance to him, and said, "Reverend Sir, may I have a
share in the Truth you have seen." "So be it," said the novice.
* See Book xiii, story 10; Text, iii. 186.
-N.2.923] A seven-year-old novice wins all hearts
155
returning thants to him. So the novice, who had received five hundred
blankets without the city, received another five hundred within the
city. Thus on one day alone he received a total of one thousand
blankets, all of which he gave to the congregation of monks. Therefore
the monks gave him the name Tissa the Blanket-Giver, Kambala-
dayaka Tissa.
(Thus his gift of a blanket to the Elder on the day he was given his
name when he was seven years old resulted in his receiving one thou-
sand blankets. In no dispensation other than that of the Buddha
is the gift of a little productive of so much fruit, and a large gift pro-
ductive of more abundant fruit. Therefore said the Exalted One,^
"Monks, this congregation of monks is of such sort that a little gift
bestowed thereon produces much fruit, and a large gift yet more
abundant fruit." [91] Thus, as the result of giving a single blanket,
the novice, although he was only seven years old, received one thousand
blankets.)
While the novice was in residence at Jetavana, his boy-relatives
came to see him frequently and talked and conversed with him. He
thought to himself, "So long as I reside here, my boy-relatives will
come to see me and will talk with me, and it will not be possible for
me, whether they talk or not, to work out my own salvation; suppose
I were to obtain a Formula of Meditation from the Teacher and go
into the forest?" Accordingly he approached the Teacher, paid
obeisance to him, and obtained a Formula of Meditation leading to
Arahatship. Then, paying obeisance to his preceptor, he took bowl
and robe and departed from the monastery. "If I take up my
residence in the neighborhood," thought he, "my kinsmen will send
for me." Therefore he went a distance of twenty leagues.
As he proceeded on his way he saw an old man at the gate of a
certain village. The novice asked the old man, "Lay disciple, is there
a forest hermitage in this neighborhood wherein monks may reside.f^"
"Yes, Reverend Sir, there is." "Well then, show me how to get
there." As soon as the old lay disciple saw the boy he took a liking
to him. So instead of merely pointing out the way he remained
standing where he was and said to him, "Come, Reverend Sir, [92]
I will show you the way." So saying, the old man took him with him
and started off. As the novice went with him he noticed along the
way five or six places abounding in various kinds of flowers and fruits.
Majjhimat iii. 80""**.
156
Book 5, Story 15, Dhammapada 75 [N .2.924-
The novice asked him the names of these places, and the lay disciple
told him the name of each one.
On reaching the forest hermitage the lay disciple said to him,
"Here, Reverend Sir, is a pleasant place; take up your residence
here." Continuing, he asked the novice his name and then said to
him, "Reverend Sir, be sure to come to our village for alms to-morrow."
Then turning back, he returned to his own village and proclaimed
to the inhabitants, "Elder Tissa the Forest-dweller, Vanavasika
Tissa, has taken up his residence in the monastery; prepare broth,
rice, and so forth for him." So the novice, who at first bore the name
Tissa, and after that the three names Pindapatadayaka Tissa, Kam-
baladayaka Tissa, and Vanavasi Tissa, received within seven years
four names in all.
Very early on the morning of the following day the novice entered
that village for alms. When the people brought him alms and paid
obeisance, he said, "May you be happy; may you obtain release from
suffering." One man even, on presenting alms to him, was unable
to bring himseK to return home. All, without exception, must needs
stand and gaze at him. Thus he easily obtained sufficient food to
support him. All the inhabitants of the village prostrated themselves
on their breasts before his feet and said to him, "Reverend Sir, if you
will reside here during these three months, we will receive the Three
Refuges, abide steadfast in the five moral precepts, [93] and perform
the eight fast-day duties. Promise us to reside here."
Perceiving that assistance was to be had there, he gave them his
promise and regularly went there only for alms. Whenever the vil-
lagers paid obeisance to him, he recited the couplet, "I wish you
happiness and release from suffering," and then went his way. After
spending the first and the second month there, in the course of the
third month he attained Arahatship, together with the Supernatural
Faculties.
Now his preceptor Sariputta, having kept residence during the
rainy season and celebrated the terminal festival, approached the
Teacher and having paid obeisance to him, said, "Reverend Sir, I am
going to visit the novice Tissa." "Go, Sariputta," said he. As
Sariputta set out with his own retinue of five hundred monks he
said to Moggallana, "Brother Moggallana, I am going to see the
novice Tissa." Said the Elder Moggallana, "I will go too, brother,"
and set out with his retinue of five hundred monks. Likewise all the
Chief Disciples, the Elder Maha Kassapa, the Elder Anuruddha, the
-N.2.959] A seven-year-old novice wins all hearts 157
Elder Upali, the Elder Punna, and the rest, set out each with his
retinue of five hundred monks, the total retinue of all the Chief
Disciples amounting to forty thousand monks.
When they had gone a distance of twenty leagues, they came to
the village which was the novice's resort for alms. The novice's regular
personal attendant saw them, [94] came to meet them at the village
gate, and paid obeisance to them. The Elder Sariputta asked him,
"Lay disciple, is there a forest hermitage in this neighborhood.^"
"Yes, Reverend Sir, there is." "Is there a monk residing there.?"
"There is, Reverend Sir." "Has he monks with him, or has he none.?"
"He has. Reverend Sir." "What is his name.?" "The Elder Vanavasi,
Reverend Sir." "Very well, show us the way there." "Who are you.
Reverend Sir.?" "I have come to see my novice."
The lay disciple looked at them and recognized in them quite all
the Chief Disciples, beginning with the Captain of the Faith. His
whole body suffused with joy, he said, "Wait a moment. Reverend
Sirs." So saying, he quickly entered the village and proclaimed,
"Here are the eighty noble Chief Disciples beginning with the Elder
Sariputta. They have come here, each with his own retinue of five
hundred monks, to see the novice. Take beds, chairs, coverlets,
lamps, and oil, and go out quickly." The inhabitants straightway
took beds and so forth as they were bidden, and falHng in behind the
Elders, entered the monastery with them. The novice recognized
the congregation of monks, took the bowls and robes of a few of the
Chief Elders and performed the customary duties for them.
Even as he was arranging places for the Elders to reside and putting
away their bowls and robes, the darkness of night came on. The
Elder Sariputta said to the lay disciples, "Retire, lay disciples, the
darkness of night is come upon you." They repHed, "Reverend Sir,
we expected to hear the Law to-day; we will not retire; we will hear
the Law; we have not hitherto heard the Law." "Well then, lay
disciple, light the lamp and announce that it is time to hear the Law."
When he had done so the Elder said to him, "Tissa, your supporters
say that they wish to hear the Law; [95] preach the Law to them."
The lay disciples arose with one accord and said, "Reverend Sir, our
revered novice knows no discourse on the Law except these two
sentences, 'May you be happy; may you obtain release from suffering.'
Let some one else preach the Law to us." Then his preceptor said to
him, "Novice, but how may one be happy.? How may one obtain
release from suffering.? Tell us the meaning of these two sentences."
158
Book 5, Story 15. Dhammapada 75 [N .2.959-
"Very well, Reverend Sir," said he. So taking a variegated fan
and mounting the Seat of the Law, he preached the Law to the pinnacle
of Arahatship, even as a thunderstorm rains incessantly upon the
four great continents, drawing the meaning and the matter from the
five Nikayas, and analyzing the attributes of being as set forth by
the Buddha; namely, the Aggregates of Being, the Elements of Being,
and the Organs and Objects of Sense. "Reverend Sirs," said he,
"thus does one who has become ^n Arahat obtain happiness, thus
does one who has become an Arahat obtain release from suffering;
other folk obtain not release from the suffering connected with birth
and the rest, and from the pains of Hell and the rest." "Well done,
novice! you have interpreted the sacred texts well; now intone them."
Then the novice also intoned them.
At sunrise the supporters of the novice were divided into two
parties. Some were offended and said, "Indeed we have never seen
anyone so crude. How is it that, able as he is to preach such a sermon
on the Law, and having remained for so long a time as he has with
his mother and father, he failed to recite a single Sentence of the Law
to those present.^" But others were pleased and said, "It is fortunate
for us who know not even the difference between good and evil that
we have ministered to one so saintly, [96] and that we have just now
been able to hear the Law from him."
He that is Supremely Enlightened surveyed the world early in the
morning of that day. Observing that the supporters of the Elder
VanavasI Tissa had entered the Net of his Knowledge, he considered
within himself what would be the result. And he came to the following
conclusion, "Some of the supporters of the Elder Vanavasi Tissa
are offended, while others are pleased. Those who are offended at a
novice like my son will go to Hell. I must go to him, for if I go, all will
be reconciled with my son and will obtain release from suffering."
The villagers, having invited the congregation of monks, went to
the village, erected a pavilion, prepared broth, rice, and so forth,
provided seats and sat down waiting for the congregation of monks to
come. The monks, having attended to their bodily needs, entered
the village at the customary time for going the rounds, and asked
the novice, "Tissa, will you go with us, or will you wait until later.?"
"When it is time for me to go, I will go; you go on ahead. Reverend
Sirs." The monks took bowl and robe and went on. The Teacher
put on his robe at Jetavana, took his bowl, went in the twinkling of
an eye, and showed himself in front of the company of monks. There
-N.2.989] A seven-year-old novice wins all hearts
159
was one universal shout, "He that is Supremely Enlightened is come."
The whole village was agitated. With jubilant hearts men [97] pro-
vided seats for the congregation of monks with the Buddha at their
head and presented them with broth and hard food.
Even before the meal was over, the novice entered the village.
Thereupon the villagers brought food and presented it to him with
due reverence. Taking as much as he required, he went to the Teacher
and held out the bowl. "Bring it to me, Tissa," said the Teacher.
Extending his hand, he took the bowl and showed it to the Elder,
saying, "See, Sariputta, here is the bowl of your novice." The Elder
took the bowl from the Teacher's hands and returned it to the novice,
saying, "Go sit down where you are accustomed to sit down with
your bowl and eat your meal."
The villagers, after waiting upon the congregation of monks pre-
sided over by the Buddha, requested the Teacher to return thanks.
In returning thanks he spoke as follows, "It is fortunate for you, lay
disciples, that on account of the novice who has come to your homes
you have been privileged to see Sariputta, Moggallana, Kassapa, and
the rest of the eighty Chief Disciples. Indeed it was solely on account
of this novice that I myself came here. It is fortunate for you that
you have thus been privileged, solely on account of this novice, to
behold the Buddha. It is your good fortune; yes, your very good
fortune!"
The villagers thought to themselves, "Indeed we were fortunate
to be privileged to behold a novice who is able to win the favor of
Buddhas and monks alike, and to give him alms." So those who
had been offended at the novice were pleased, while those who were
satisfied were satisfied the more. At the conclusion of the words of
thanksgiving many obtained the Fruit of Conversion and the Fruits
of the Second and Third Paths. Then the Teacher arose from his seat
and departed. The villagers accompanied him a little way and then
turned back.
As the Teacher walked side by side with the novice, [98] he asked
the novice the names of various places previously pointed out to him
by the lay disciple, and the novice told him their names. When they
reached the place where the novice reisided, the Teacher climbed to
the top of a mountain. From the top of this mountain the Great
Ocean is visible. The Teacher asked the novice, "Tissa, as you stand
on the top of the mountain and look this way and that, what do you
see.^^" "The Great Ocean, Reverend Sir." "What thought comes into
160
Booh 5, Story 15, Dhammapada 75 [N. 2.989-
your mind as you look upon the Great Ocean?" "Reverend Sir,
this is the thought that comes into my mind, 'At times when I have
wept over my sufferings, I must have shed tears more abundant than
the waters contained in the four oceans.'" "Well said, well said,
Tissa! it is even so; in the times that you have suffered, you have
indeed shed tears more abundant than the waters contained in the
four great oceans." So saying, the Teacher pronounced the following
Stanza,
But little water do the oceans four contain,
Compared with all the tears that man hath shed.
By sorrow stricken and by suffering distraught;
Wherefore, O friend, still heedless dost remain?
Again he asked him, "Tissa, where do you reside .f^" "In this
mountain cave. Reverend Sir." "What thought comes into your
mind as you reside here.'^" "Reverend Sir, this is the thought that
comes into my mind, 'There is no limit to the mmaber of times I have
died and my body been laid upon this ground.' " " Well said, well said,
Tissa! It is even so. [99] There is no spot where these living beings
we know have not lain down on the earth and died." So saying, he
recited the UpasaUiaka Jataka,^ found in the Second Book, as follows.
Fourteen thousand Upasalhakas were burned in this place.
There is no place where men have not died.
Where truth is, and righteousness, where no injury is done to living beings,
Where self-restraint and self-command exist.
Thither resort holy men, there death is not.
(While, as a general rule, it is true that of all beings who have
died and whose bodies have been laid upon the earth, there are none
who die where men have not died before, nevertheless men like the
Elder Ananda do die where men have not died before. For example,
we are told that when the Elder Ananda was a hundred and twenty
years old, he surveyed his allotted term of life, and perceiving that
the time of his dissolution was near at hand, made the announce-
ment, "I shall die seven days hence." This announcement was heard
by dwellers on both sides of the river Rohini. Thereupon those who
dwelt on the near side said, "We have been of great service to the
Elder; he will die on our side." But those who dwelt on the far side
said, "We have been of great service to the Elder; he will die on our
side." The Elder heard their remarks and thought to himself, "Those
1 Jataka 166: ii. 54-56.
-N. 2. 1015] A seven-year-old novice wins all hearts
161
who dwell on both sides have helped me equally. I cannot say, * These
men have not helped me.' Now if I die on the near side, those who
dwell on the far side will quarrel with their brethren over the question
who are to have my relics. If, on the other hand, I die on the far
side, those who dwell on the near side will do the same thing. There-
fore, if a quarrel arises, it will arise solely because of me; and likewise
if it ceases, it will cease solely because of me." [100] So he said,
"Not only those who dwell on the near side are helpers of mine, but
also those who dwell on the far side are helpers of mine. There are
none who are not my helpers. Let those that dwell on the near side
assemble on the near side, and let those that dwell on the far side
assemble on the far side.")
(Seven days later, sitting cross-legged in the air over the middle
of the river at the height of seven palm-trees, he preached the Law to
the multitude. When he had finished his discourse, he commanded,
"Let my body split in two; and let one portion fall on the near side
and the other on the far side." And sitting there, he entered into
ecstatic meditation on the element of fire. Thereupon flames of fire
burst from his body, his body split in two, and one portion fell on the
near side and the other on the far side. The populace wept and
wailed. Like the sound of the earth splitting open, was the sound of
their lamentation; yet more pitiful even than was the sound of
lamentation at the death of the Teacher. For four months men went
about wailing and lamenting, saying, "So long as he who held the
Teacher's bowl and robe remained, it was as if the Teacher himself
yet remained among us. But now the Teacher is dead.")
Again the Teacher asked the novice, "Tissa, when you hear the
noise of panthers and other wild beasts in this forest, are you afraid
or not.'^" "I am not afraid. Exalted One. On the contrary, when I
hear the noise of these animals, a feeling of love for the forest arises
within me." And he recited sixty Stanzas descriptive of the forest.
Then said the Teacher to him, "Tissa!" "What is it. Reverend Sir.?"
"I am going. Will you go with me, or will you turn back.?" "If my
preceptor wishes to go and will take me with him, I will go; if he
wishes to turn back, I will turn back. Reverend Sir." [101] The
Teacher set out with the congregation of monks. Now it was the
novice's wish to turn back. The Elder knowing this, said to him,
"Tissa, turn back if you wish to do so." Accordingly the novice
paid obeisance to the Teacher and the congregation of monks and
turned back; the Teacher went back to Jetavana.
162
Book 5, Story 15, Dhammapada 75 [N.2.1015-
A discussion arose in the Hall of Truth, "Truly it is a diflScult task
which the novice Tissa is performing! From the day he was reborn,
his kinsfolk held seven festivals and provided ^ve hundred monks
with naught but rich porridge made of honey, milk, and rice. When
he became a monk, they remained at the monastery for seven days and
again provided the congregation of five hundred monks presided over
by the Buddha with naught but rich porridge made of honey, milk,
and rice. On the eighth day after he had become a monk he entered
the village and in only two days received a thousand bowls of food and
a thousand cushions for alms-bowls. Again another day he received
a thousand blankets. So abundant were the gain and honor he received
during his residence here. But he has now renounced all of this gain
and honor, entered the forest, and is living on whatever food is brought
him. It is truly a difficult task the novice Tissa is performing!"
The Teacher came in and asked them, "Monks, what is it that you
are sitting here now talking about?" They told him. "Yes, monks,"
he replied, "there is one road which leads to gain, another which leads
to Nibbana. The doors of the four states of punishment stand open
to the monk, who, thinking to acquire gain, takes upon himself the
forest life and the other Pure Practices and clings to that which brings
him gain. But he who walks upon the road that leads to Nibbana,
rejects the gain and honor he might have, enters the forest, and by
struggling and striving wins Arahatship." [102] And joining the con-
nection, he instructed them in the Law by pronouncing the following
Stanza,
75. For one road leads to gain, the other to Nibbana.
Understanding this, the monk, the disciple of the Buddha,
Should not delight in worldly gain, but should devote himself to solitude.
BOOK VI. THE WISE MAN, PANDITA VAGGA
VI. 1. A POOR MAN WINS SPIRITUAL TREASURE '
Should one see, as it were, a revealer of hidden treasures. This
religious instruction was given by the Teacher while he was in residence
at Jetavana with reference to Venerable Radha. [104]
We are told that before Radha became a monk he was a poor
Brahman living at Savatthi. Deciding to live with the monks, he
went to the monastery and took up his residence there, performing
various duties such as cutting the grass, sweeping the cells, and pre-
paring water for bathing the face. The monks treated him kindly,
but were not willing to admit him to the Order. The result of this
was that he began to lose flesh.
Now one day, early in the morning, the Teacher surveyed the
world and seeing the Brahman, considered within himself what would
become of him. Perceiving that he would become an Arahat, he went
in the evening, feigning that he was making a tour of the monastery,
to the Brahman's quarters and said to him, "Brahman, what are you
doing here.^" "Performing the major and minor duties for the monks.
Reverend Sir." [105] "Do they treat you kindly.^" "Yes, Reverend
Sir, I receive sufficient food, but they are not willing to admit me to
the Order." Accordingly the Teacher convoked an assembly of the
monks and questioned them about the matter, saying, "Monks, is
there anyone who remembers any act of this Brahman.'^"
Said the Elder Sariputta, "Reverend Sir, I remember something.
When I was making my round in Rajagaha, he brought me a ladleful
of his own food and gave it to me. I remember this good office of
his." Said the Teacher, "Sariputta, is it not proper to release from
suffering one who has performed such a service.^" "Very well. Rever-
end Sir, I will receive him into the Order." Sariputta accordingly
received him into the Order. He received a seat in the refectory in
the outer circle of the seats. Even with rice-porridge and other kinds
of food, he grew weary.
1 TextiNii. 104-108.
164
Book 6, Story 1. Dhammapada 76 [N. 2.10512-
The Elder took him with him on his rounds and constantly ad-
monished and instructed him, saying, "You must do this; you must
not do that." The monk was amenable to discipline and respectful,
and followed his preceptor's instructions so faithfully that in but a
few days he attained Arahatship. The Elder went with him to the
Teacher, paid obeisance to the Teacher, and sat down. The Teacher
gave him a friendly welcome and said to him, "Sariputta, is your
pupil amenable to discipline .f*" "Yes, Reverend Sir, he is thoroughly
amenable to discipline; no matter what fault I mention, he never
shows resentment." [106] "Sariputta, if you could have pupils
like this monk, how many would you take?" "I would take all I
could get. Reverend Sir."
Now one day the monks began a discussion in the Hall of Truth:
"They say the Elder Sariputta is grateful and thankful. When a
poor Brahman gave him but a ladleful of food, he remembered his
kindness and made a monk of him. Moreover the Elder Radha,
patient of admonition, received a patient teacher." The Teacher,
hearing their talk, said, "Monks, this is not the first time Sariputta
has shown himself grateful and thankful. He showed the same dis-
position in a previous state of existence also." And to illustrate his
meaning, he related the Alinacitta Jataka,^ found in the Second Book,
as follows:
Because of Alinacitta, a mighty host was defeated;
Alinacitta captured ahve the king of Kosala, dissatisfied with his army.
Even so a monk alert of will, directed aright.
By cultivating good qualities, by the attainment of Nibbana,
Will in due time bring about the destruction of all Attachments.
Said the Teacher, "The Elder Sariputta was at that time the
solitary elephant which presented the pure white elephant his son to
the carpenters, in recognition of the service they did him in healing
his foot." Having thus related the Jataka about the Elder Sariputta,
he said with reference to the Elder Radha, "Monks, when a fault
is pointed out to a monk, he ought to be amenable to discipline like
Radha; and when he is admonished, he should not take offense.
Indeed he who gives admonition should be looked upon as one who
points out where treasures are to be found." So saying, [107] he
joined the connection and, instructing them in the Law, pronounced
the following Stanza,
1 Jataka 156: a. 17-23.
-N.2.11014]
A poor man wins spiritual treasure
165
76. Should one see, as it were, a revealer of hidden treasures, one who points out
what should be avoided,
Who administers reproof where there is occasion for reproof, a man of intelligence,
one should follow so wise a man;
It will be better, not worse, for one to follow so wise a man.
VI. 2. THE INSOLENT MONKS ^
Let a man admonish and instruct. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to the Assajipunabbasuka monks. [109] But the story
begins at Kitagiri.
These monks, we are told, were two pupils of the Chief Disciples,
but in spite of that fact were shameless and wicked. While they
were in residence at Kitagiri with their retinues of five hundred
monks, they planted and caused to be planted flowering trees and
were guilty of all manner of misconduct besides. They violated
homes and procured thence the monastic requisites on which they
lived. They rendered that monastery uninhabitable for the amiable
monks.
Hearing of their doings, the Teacher determined to expel them from
the Order. For this purpose he summoned the two Chief Disciples,
together with their retinues, and said to them, "Expel those who will
not obey your commands, but admonish and instruct those who will
obey. He who admonishes and instructs is hated by those that lack
wisdom, but is loved and cherished by the wise." And joining the
connection and instructing them in the Law, he pronounced the fol-
lowing Stanza,
77. Let a man admonish and instruct, and forbid what is improper;
For if he do so, he will be loved by the good, but hated by the wicked. [110]
Sariputta and Moggallana went there and admonished and in-
structed those monks. Some of them received the admonitions of
the Elders and corrected their behavior, others returned to the house-
life, while still others were expelled from the Order.
1 Derived from the Vinaya, Culla Vagga, i. 13: ii. 9"-1322. Text: N ii. 108-110.
166
Book 6, Story 3, Dhammapada 78 [N.2.11016-
VI. 3. CHANNA, ELDERS
One should not cultivate the friendship of evildoers. This religious
instruction was given by the Teacher while he was in residence at
Jetavana with reference to the Elder Channa.
The story goes that the Elder Channa once reviled the two Chief
Disciples, saying, "Ever since I went forth with our Noble Master
and made the Great Renunciation, I have looked at no one else; [111]
but now these two Elders go about saying, *I am Sariputta, I am
Moggallana; we are the Chief Disciples.'" Learning from the monks
what the Elder Channa was doing, the Teacher sent for him and
admonished him. For a moment he was silent, but immediately after-
wards went out and resumed his abuse of the Elders. The Teacher
sent for him and admonished him the second time and again the
third time, saying, "Channa, in the two Chief Disciples you have
friends who are good men, the best of men; make friends of such good
men and follow only such." So saying, he preached the Law by
pronouncing the following Stanza,
78. One should not cultivate the friendship of evildoers; one should not cultivate
fellows of the baser sort.
Cultivate the friendship of men that are good, cultivate the best of men.
But the Elder Channa, even after he had heard the Teacher's
admonition, went out and reviled and abused the Elders precisely
as before. The monks reported the matter to the Teacher. [112]
The Teacher said, "Monks, so long as I remain alive, you will not be
able to teach Channa. After my decease, however, you will succeed."
When the Great Decease was at hand, the Venerable Ananda asked
the Teacher, "Reverend Sir,_how shall we deal with the Elder Channa.?^"
Then the Teacher directed Ananda to inflict upon Channa the punish-
ment known as "brahmadanda." After the decease of the Teacher
Channa was summoned. Ananda pronounced sentence. Hearing the
sentence, Channa was overwhelmed with sorrow and sadness at the
thought of having fallen after being freed three times. He cried out,
"Do not ruin me. Reverend Sir," and thereafter performed his duties
faithfully, in no long time becoming an Arahat endowed with the
Supernatural Faculties.
1 Derived from the Vinayay Culla Vagga, xi. i. 12-16: ii. 290^-29229. Cf. Dighay
ii. 154"-22. See also Thera-Gdihd Commentary, Ixix. Text: N ii. 110-112.
-N.2.11315]
Elder Kappina the Great
167
VI. 4. KAPPINA THE GREAT, ELDER ^
He that drinks the Law sleeps happily. This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to the Elder Kappina the Great. The story from beginning
to end is as follows:
4 a. Story of the Past: Weavers and householders
In times past, they say, Venerable Kappina the Great made his
Earnest Wish at the feet of the Buddha Padumuttara, and after passing
through successive births and rebirths was at length reborn as the
senior weaver in a certain weavers' village not far from Benares. At
this time a thousand Private Buddhas, who had resided eight months
in the Himalaya, were spending the four months of the rainy season
in the country; and on a certain occasion they came down into the
vicinity of Benares and sent eight Private Buddhas to the king,
asking to be given work in return for lodging. [113]
Now just at this time the king was occupied with preparations
for the plowing festival. When he heard that Private Buddhas had
arrived, he came out and inquired their errand. Then he said to them,
"Reverend Sirs, I have no time to-day to attend to your needs, for
on the morrow we are to celebrate the plowing festival. But if you
will come back again on the third day, I will do as you ask." And
without so much as inviting them to a meal, he turned and reentered
his palace. The Private Buddhas remarked, " We will go to some other
village," and departed.
Just then the wife of the senior weaver, who was on her way to
Benares on some errand or other, saw the Private Buddhas, and
saluting them, asked, "Reverend Sirs, how is it that you have come here
at such an unsuitable time.?" When she had learned all the facts,
this woman, richly endowed with faith and intelligence, invited them
to a meal, saying, "Reverend Sirs, take your meal with us to-morrow."
"But there are a great many of us, sister." "How many are there
of you. Reverend Sirs.?" "A thousand." "Reverend Sirs, there are
just a thousand artisans in this village; each will give food to one
* Parallels: Thera-Gdthd Commentary yCcxxxv; Anguttara Commentary on Etadagga
Vaggay Story of Mahd Kappina; Rogers, Buddhaghoskd's Parables, viii, pp. 78-86.
Text: N ii. 112-127.
168
Book 6, Story ^. Dhammapada 79 [N.2.ii3i6-
guest; pray accept food from us; I will see to it that you are provided
with quarters."
The Private Buddhas accepted the invitation, and the woman
entered the village and made proclamation, "I saw a thousand Private
Buddhas and invited them to a meal; arrange seats for these noble
persons [114] and likewise prepare broth, rice, and so forth." She
then had a pavilion erected in the center of the village, caused seats to
be arranged, and on the following day provided the Private Buddhas
with seats and served them with choice food. At the end of the
meal, accompanied by all the women in that village, she saluted the
Private Buddhas and said, "Reverend Sirs, promise us to remain
here during these three months."
Having obtained their promise, she returned to the village and
made proclamation once more, "Men and women, let one man from
each household among you go to the forest with axes and hatchets,
fetch hither building materials, and erect quarters for our honored
guests." The villagers obeyed her injunction and built a thousand
huts of leaves and grass with night-quarters and day-quarters, each
man building one hut. And when the Private Buddhas entered upon
residence in their respective huts, the villagers offered to minister
faithfully to their needs, and faithfully did they minister to them.
At the conclusion of the rainy season the woman persuaded each
villager to prepare a set of robes for the particular Private Buddha
who had passed the rainy season in his hut, and saw to it that each of
her guests was provided with a set of robes worth a thousand pieces
of money. At the conclusion of their residence the Private Buddhas
returned thanks and departed.
Having performed this work of merit, the villagers passed from
that state of existence and were reborn as a troop of deities in the
World of the Thirty-three. After enjoying celestial glory in that state
of existence, [115] they were reborn in the dispensation of the Buddha
Kassapa as householders of Benares. The senior weaver was the
son of the senior householder, and the wife of the senior weaver was
the daughter of the senior householder. All of those women also, on
reaching marriageable age, married their former husbands.
Now one day those householders heard the announcement that
the Teacher was to preach the Law at the monastery; therefore all
of them, accompanied by their wives, went to the monastery to hear
the Law. Scarcely had they entered the inclosure of the monastery
when it began to rain. Persons who had intimate friends or kinsmen
-N.2. 11621]
Elder Kappina the Great
169
among the novices or monks found shelter in their cells; but the com-
pany of householders, having no friends or relatives at the monastery,
were unable to gain entrance and were obliged to remain unprotected
in the monastery inclosure.
The senior householder said to them, "See what a plight we are in;
respectable persons ought to be ashamed to be in such a plight."
"But, sir, what are we to do?" "We have fallen into this plight
because we are not on terms of intimacy with the monks; let us con-
tribute money and build a monastery." "Very well, sir." The senior
householder gave a thousand pieces of money, the other householders
five hundred apiece, and each of the women two hundred and fifty.
Having collected the money, [116] they began the erection of what
is called a Great Monastery, crowned with a thousand pinnacles, to
serve as a place of residence for the Teacher; and when, by reason of
the great extent of the work they had undertaken, the money proved
to be insufficient, each of those who had contributed before gave half
as much again. When the monastery was completed, they held a
festival in honor of the opening of the monastery and for seven days
gave rich gifts to the congregation of monks presided over by the
Buddha, presenting each of the twenty thousand monks with a set
of robes.
But the wife of the senior householder, although she had already
done the same as the rest had done, determined in her wisdom to do
yet more. Said she, "I will do honor to the Teacher." Accordingly
she took a garment of the color of anoja flowers, worth a thousand
pieces of money, and a casket of anoja flowers, and when it was time
for the Teacher to return thanks, she honored him with a present of
the anoja flowers; and then casting the garment at his feet, made
this Earnest Wish, "Reverend Sir, in my future states of existence
may my body be of the hue of the anoja flower and may my name
be 'Anoja.'" "So be it," replied the Teacher, returning thanks.
Having lived out their allotted term of life, all of them passed from that
state of existence and were reborn in the World of the Gods.
4 b. Story of the Present: King Kappina and Queen Anoja
Passing from the World of the Gods, the senior householder was
reborn in the royal household of the city Kukkutavati. King Kappina
the Great was his name. The rest of the company were reborn in the
households of courtiers. The wife of the senior householder was reborn
170
Booh 6, Story Jf. Dhammapada 79 [N.2.11621-
in the royal household of the kingdom of Madda in the city of Sagala.
Her body was of the hue of the anoja flower, and "Anoja" was the
name they gave her. [117] When she reached marriageable age
she was married to King Kappina and became known as Queen
Anoja. The rest of the women were reborn in the households of
courtiers, and when they reached marriageable age were married to
the sons of those same courtiers.
All of them enjoyed glory like the glory of the king. Whenever
the king rode in procession, mounted on his elephant and adorned with
all his adornments, they also rode in procession in like state; whenever
the king went about on his horse or in his chariot, they also went about
in like manner. Thus it was that since as one company they had per-
formed works of merit, as one company also they enjoyed equal glory.
Now the king had five horses, Vala, Puppha, Valavahana, Puppha-
vahana, and Supatta. One of these horses, Supatta, he alone rode;
the other four he allowed riders to use for carrying messages. Early
one morning after breakfast he sent out the four riders with this
command, "Ride forth and scour the country for two or three leagues
about and if you learn of the appearance of the Buddha or the Law
or the Order, come back and bring me the good news." The riders
rode forth from the four gates and scoured the country for two or
three leagues about, but returned with no news.
One day the king mounted his horse and accompanied by a retinue
of courtiers, proceeded to his pleasure-garden. Seeing five hundred
weary-looking traders entering the city, he said, "These men are
weary from a journey; perhaps we shall hear some good news from
them." [118] So he summoned them and asked them, "Whence do
you come.^" "Your majesty, there is a city called Savatthi a hundred
and twenty leagues from here; thence do we come." "Is there any
news from your country .f*" "None other than this, your majesty,
that the Supremely Enlightened One, the Buddha, has appeared."
Straightway the king's whole body was thrilled with the five sorts
of joy; for a moment he hesitated, for he was unable to collect his
thoughts; then he said, "Friends, what is it that you say.'^" "The
Buddha has appeared, your majesty." Twice and thrice did the
king hesitate and speak as before. And again a fourth time he said,
"Friends, what is it that you say.?" "The Buddha has appeared,
your majesty." "Friends, I give you a hundred thousand pieces of
money; is there any other news besides?" "Yes, your majesty, there
is; the Law has appeared."
-N.2.11920]
Elder Kappina the Great
171
When he heard this also, the king hesitated and spoke three times
as before, and when for the fourth time he heard the word "Law,"
he said, "Here, I give you a hundred thousand pieces of money."
Then he asked them, "Friends, is there any other news besides?"
"Yes, your majesty, there is; the Order has appeared." When the
king heard this also, he hesitated and spoke three times as before,
and when for the fourth time he heard the word "Order," he said,
"Here, once more do I give you a hundred thousand pieces of money."
Having so done, he surveyed his thousand courtiers and asked them,
"Friends, what is your pleasure.?" "Your majesty, what is your
pleasure.?" "Friends, I have heard the good news, *The Buddha has
appeared, the Law has appeared, the Order has appeared;' therefore
I shall not return to my palace again, but for the sake of the Teacher
I shall go and become a monk under him." "Your majesty, we too
will become monks with you."
The king caused a message to be written on a plate of gold and said
to the merchants, [119] "Queen Anoja will give you three hundred
thousand pieces of money so soon as you give her this message, ^The
King's dominion is given into your hands; enjoy the glory thereof
at your good pleasure.'" And he added, "Should she ask you, how-
ever, where the King is, tell her that for the sake of the Teacher he
has departed to become a monk under him." The king's courtiers
also sent similar messages to their wives. And as soon as the king
had dismissed the traders, he departed with his retinue of a thousand
courtiers.
Early in the morning of that day the Teacher surveyed the world,
and seeing King Kappina the Great with his retinue, became aware
of the following, "Yonder Kappina the Great has heard from the
traders of the appearance of the Three Jewels, has rewarded them
with three hundred thousand pieces of money for bringing him word,
has renounced his kingdom, and purposes on the morrow, accom-
panied by his retinue of a thousand courtiers, to retire from the world
for my sake and become a monk; he and his retinue will attain Arahat-
ship together with the Supernatural Faculties; it behooves me to go
to meet him." Accordingly on the following day, like a Universal
Monarch going forth to meet the headman of a little village, he took
bowl and robe and went forth, and having traveled two hundred leagues
he sat down on the bank of the river Candabhaga under a banyan-
tree, and there he remained, diffusing rays of six colors.
As the king proceeded on his way he came to a certain river.
172
Book 6, Story 4- Dhammapada 79 [N. 2. 11920-
" What river is this ?" he asked. "The river Aravaccha, your majesty. "
"How deep is it and how wide is it, friends?" [120] "It is one league
deep and two leagues wide, your majesty." "Is there a boat here, or
a raft?" "There is not, your majesty." "While we are looking for
boats and rafts, birth is bringing us to old age and old age is bringing
us to death. Free from doubt, I have renounced the world for the
sake of the Three Jewels; by their supernatural power may this
water be to me unlike water." Having thus considered the virtues
of the Three Jewels, the king meditated upon the Buddha, saying,
"He is the Exalted One, the Holy One, the Supremely Enlightened,
Endowed with Knowledge and Righteousness." While thus engaged
in meditation the king and his retinue dashed over the surface of the
river on their thousand horses, the Sindh horses springing upon the
surface of the river as on a flat rock, without so much as wetting the
tips of their hoofs.
Having crossed the river Aravaccha, the king proceeded until
he came to yet another river. "What is the name of this river .f*" he
asked. "The river Nllavahana, your majesty." "How deep is it
and how wide is it.^" "Half a league deep and half a league wide,
your majesty." The rest exactly as before, except that when the
king saw this river he said, "Well has the Law been preached by
the Exalted One," and crossed by meditating on the Law. Having
crossed the river Nilavahana, the king proceeded until he came to
yet a third river. "What is the name of this river.?" he asked. "The
river Candabhaga, your majesty." "How deep is it and how wide is
it.f^" "A league deep and a league wide, your majesty." The rest
exactly as before, except that when the king saw this river he said,
[121] "Devoted to righteousness is the Order of Disciples of the
Exalted One," and crossed by meditating on the Order.
After crossing the third river as the king continued his journey,
he saw the rays of light of six colors which issued from the body of the
Teacher; the branches and forks and leaves of the banyan- tree ap-
peared as though made of pure gold. The king thought to himself,
"This radiance is not that of the moon or sun, nor yet that of any
mighty Naga or Garuda; it must be that, setting out as I have for the
sake of the Teacher, I have been seen by the great Gotama Buddha."
Accordingly he dismounted at once from his horse and inclining his
body to the direction of the rays, approached the Teacher; and
penetrating the circle of the Buddha's rays as one might plunge into
a sea of vermilion, he paid obeisance to the Teacher and with his
-N.2.1232I
Elder Kappina the Great
173
retinue of a thousand courtiers seated himself respectfully on one
side.
The Teacher preached the Law in orderly sequence, and at the
conclusion of his discourse the king and his company of courtiers
were established in the Fruit of Conversion, whereupon all of them
arose with one accord and requested to be admitted to the Order.
The Teacher considered within himself, "Will these noblemen receive
bowls and robes created by magic?" and became aware of the follow-
ing, "These noblemen gave a thousand robes to a thousand Private
Buddhas, and in the dispensation of the Buddha Kassapa also gave
twenty thousand robes to twenty thousand monks; it is not wonderful
that they should receive bowls and robes created by magic." There-
fore he extended his right hand and said, [122] "Come, monks, take
up the religious life, that you may utterly extinguish suffering."
Straightway they were provided with the eight monastic requisites, be-
coming as it were Elders a century old, and first soaring into the air,
they returned to earth, paid obeisance to the Teacher, and sat down.
The traders went to the royal palace, announced that they had been
sent by the king, and upon being invited to enter by the queen, entered,
made obeisance, and stood respectfully on one side. The queen asked
them, "Sirs, on what errand have you come.^" "Your majesty, we
were sent to you by the king, who gave us three hundred thousand
pieces of money." "Sirs, it is a large sum of money you mention;
what did you do for the king that pleased him so greatly that he gave
you that amount of money.?" "Nothing much, your majesty; all
we did was to bring the king a certain piece of news." "Are you
permitted to tell me also what it was.?" "Yes, your majesty." "Well
then, sirs, tell me." "Your majesty, *The Buddha has appeared in
the world.'"
When the queen heard this, she was affected precisely as the
king had been; her body was suffused with joy, and three times she
failed to grasp the meaning of what she heard. When she heard the
word "Buddha" the fourth time, she inquired, "What did the
king give you when he heard this word.?" "A hundred thousand
pieces of money, your majesty." "Sirs, the king did not reward
you suitably when he gave you only a hundred thousand pieces of
money for bringing him such a message; it is a poor present I give
you in presenting you with three hundred thousand pieces of money.
Did you bring the king any other message.?" [123] "Such and such,"
said they, repeating the two other messages. As before, the queen's
174
Book 6, Story 4- Dhammapada 79 [N. 2. 1232-
body was suffused with joy at each of the messages she heard; three
times she failed to grasp the meaning of what she heard, but the
fourth time she heard each message she presented them with three
hundred thousand pieces of money. Thus in all they received twelve
hundred thousand pieces of money.
Then the queen asked them, "Sirs, where is the king.^" "Your
majesty, he has departed, saying, *For the sake of the Teacher I will
become a monk.' " "Did he send me any message .f^" "All his kingly
power is given into your hands; enjoy the glory thereof at your own
good pleasure." "And where are his courtiers, sirs.^" "Your majesty,
they also went away, saying, *We will become monks with the king.'"
Thereupon the queen summoned the wives of the courtiers and said
to them, "Friends, your husbands have departed, saying, *We will
become monks with the king;' what will you do.?" "But what
message did they send to us, your majesty .f^" "They have given
the glory they possess into your hands to enjoy according to your own
good pleasure." "But, your majesty, what do you intend to do?"
"Friends, he who but now was king made ready for the journey,
and having honored the Three Jewels with three hundred thousand
pieces of money and having cast off his glory as he would eject a
mass of saliva, departed to become a monk. I also have learned of
the appearance of the Three Jewels and have honored the Three
Jewels with hundreds of thousands more. The glory which spells
suffering to the king spells suffering to me also. Who would get down
on his knees and take into his mouth a mass of saliva ejected by
the king.? I have no need of real glory; I also will go forth for the
sake of the Teacher and become a nun." "Your majesty, then we
also will become nuns with you." "Well and good, friends, if you are
able." "We are able, your majesty." [124]
"Well then, come," said the queen. So she caused a thousand
chariots to be harnessed, mounted her chariot and departed, accom-
panied by her retinue. Coming to the first river on the journey, she
asked the same questions the king had asked and received the same
answers, whereupon she said to her companions, "Look for the way
taken by the king." They replied, "Your majesty, we see no foot-
prints of Sindh horses." Said the queen, "The king must have
pronounced an Act of Truth,^ saying, *For the sake of the Three
^ For a discussion of this charm, see my paper, The Act of Truth (Saccakiriya) ;
a Hindu Spell and its Employment as a Psychic Motif in Hindu Fiction, JRAS., July,
1917. For other occurrences of the charm, see stories i. 3 a, xiii. 6 and xvii. 3 b.
-N. 2. 12517] Elder Kappina the Great 175
Jewels I have renounced the world/ and so crossed. I also have
renounced the world for the sake of the Three Jewels; by their super-
natural power may this water be to me unlike water." And meditating
thus on the power of the Three Jewels, she ordered her thousand
chariots to go forward. The water was like a flat rock, insomuch that
not even the outer rims of the wheels were wetted. In like manner
also she crossed the remaining two rivers.
When the Teacher became aware of her approach, he rendered
the monks invisible that they might not be seen sitting with him.
As she drew nearer and nearer and saw the rays of light issuing from
the body of the Teacher, the same thought came to her as had pre-
viously come to the king. Having approached the Teacher, she paid
obeisance to him, stood respectfully on one side, and asked him,
"Reverend Sir, methinks Kappina the Great has come to you and
told you that he has renounced the world for your sake. Where is
he.'^ Show him to us." "Just sit down; you will presently see him
even here." [125] The hearts of all those women were filled with
joy at the thought that while seated even there they should see their
husbands. So they sat down.
The Teacher preached the Law in orderly sequence. At the con-
clusion of his discourse the queen and her retinue were established in
the Fruit of Conversion. The Elder Kappina the Great and his
retinue, who heard the Teacher preach the Law to the women, attained
Arahatship together with the Supernatural Faculties. At that moment
the Teacher showed the monks to the women. We are told that the
reason why the Teacher did not show the monks to the women at
the very moment when they arrived, was for fear that should they
see their husbands with yellow robes and shaven heads, their minds
would be disturbed and they would therefore be unable to attain
the Path and the Fruits. Hence it was that he waited until the women
were firmly grounded in faith to show them the monks in their state
as Arahats.
When the women saw the monks, they paid obeisance to them
with the Five Rests, and said, "Reverend Sirs, now have you reached
the goal of your religious life." Having so said, they paid obeisance
to the Teacher, stood respectfully on one side, and requested to be
admitted to the Order. We are told that when they made this request,
some of the monks said, "The Teacher thought of the coming of
Uppalavanna." But the Teacher said to those female lay disciples,
"Go to Savatthi and enter the religious life in the Convent of Nuns."
176
Book 6, Story 4. Dhammapada 79 [N.2.i25i7-
So those female lay disciples started out on foot and journeyed from
place to place, the populace everywhere offering them hospitality
and bestowing honor upon them, and after a journey of a hundred
and twenty leagues they reached the Convent of Nuns, were admitted
to the Order, and attained Arahatship. The Teacher taking the
thousand monks with him, flew through the air to Jetavana.
At Jetavana Venerable Kappina the Great went about the night-
quarters and the day-quarters [126] breathing forth the solemn
utterance, "Oh happiness! oh happiness!" The monks reported the
matter to the Exalted One, saying, "Reverend Sir, Venerable Kappina
the Great is going about saying, *0h happiness! oh happiness!' Pre-
sumably he is talking about the happiness of his own rule as king."
The Teacher sent for him and said to him, "Kappina, is it true, as
they say, that you are breathing forth utterances regarding the
happiness of love and the happiness of rule?" "Reverend Sir, the
Exalted One himself knows whether or not I am breathing forth
utterances regarding happiness of that kind."
The Teacher said to the monks, "Monks, it is not with reference
to the happiness of ruling that my son is breathing forth solemn
utterances. He that drinks the Law delights in the Law. It is with
reference to Nibbana the Deathless that he is breathing forth these
solemn utterances of joy." And having so spoken, the Teacher
joined the connection and instructed them in the Law by pronouncing
the following Stanza,
79. He that drinks the Law sleeps happily, with mind serene;
The wise man ever delights in the Law as taught by holy men.
VI. 5. PANDITA THE NOVICE ^
Ditch-diggers lead the water. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to the novice Pandita. [127]
5 a. Story of the Past: Sakka and the poor man
In times past, they say, Kassapa the Supremely Enlightened,
accompanied by a retinue of twenty thousand monks freed from the
^ Parallel: Rogers, BuddhaghosMs Parables, ix, pp. 87-97. Cf. Story x. 11. Text:
N ii. 127-147.
-N.2. 12941 Pandita the novice 177
Depravities, paid a visit to Benares. Thereupon the residents, mind-
ful of the fame they should acquire thereby, united in bands of eight
or ten and presented the visiting monks with the customary offerings.
Now it happened one day that the Teacher, in returning thanks at
the end of the meal, spoke as follows:
"Lay disciples, here in this world one man says to himself, *It is
my bounden duty to give only that which is my own. Why should
I urge others to give.?' So he himself gives alms, but does not urge
others to give. [128] That man, in his future states of existence
receives the blessing of wealth, but not the blessing of a retinue.
Another man urges others to give, but does not himself give. That
man receives in his future states of existence the blessing of a retinue,
but not the blessing of wealth. Another man neither himself gives
nor urges others to give. That man in his future states of existence
receives neither the blessing of wealth nor the blessing of a retinue,
but lives as an eater of remnants. Yet another man not only himself
gives, but also urges others to give. That man, in his future states
of existence, receives both the blessing of wealth and the blessing
of a retinue."
Now a certain wise man who stood near heard this and thought
to himself, "I will straightway so act as to obtain both blessings for
myself." Accordingly he paid obeisance to the Teacher and said,
"Reverend Sir, to-morrow receive alms from me." "How many
monks do you wish me to bring?" "How many monks are there in
your retinue. Reverend Sir?" "Twenty thousand monks." "Rever-
end Sir, to-morrow bring all your monks and receive alms from me."
The Teacher accepted his invitation.
The man entered the village and announced, "Men and women,
I have invited the congregation of monks presided over by the Buddha
to take a meal here to-morrow; each and all of you give to as many
monks as you are able." Then he went about inquiring how many
each could provide for. "We will supply ten," "We will supply
twenty," "We will supply a hundred," "We will supply five hundred,"
they replied, each giving in proportion to his means. All of the pledges
he wrote down in order on a leaf.
Now at that time there lived in this city a certain man who was
so poor that he was known as Prince of Paupers, Mahaduggata. [129]
The solicitor meeting him face to face, said also to him, "Sir Maha-
duggata, I have invited the congregation of monks presided over by
the Buddha for to-morrow; to-morrow the residents of the city will
178
Booh 6, Story 5. Dhammapada 80 [N. 2. 1294-
give alms; how many monks will you provide for?" "Sir, what
have I to do with monks? Monks need rich men to provide for them.
But as for me, I possess not so much as a small measure of rice where-
with to make porridge to-morrow; what have I to do with monks?"
Now it behooves a man who urges others to give to be circumspect;
therefore when the solicitor heard the poor man plead his poverty
as an excuse, instead of remaining silent, he spoke to him as follows,
"Sir Mahaduggata, there are many people in this city who live in
luxury, eating rich food, wearing soft clothes, adorned with all manner
of adornments, and sleeping on beds of royal splendor. But as for
you, you work for your living and yet get scarcely enough to fill your
belly. That being the case, does it not seem to you likely that the
reason why you yourself get nothing is that you have never done
anything for others?" "I think so, sir." "Well, why do you not do
a work of merit right now? You are young, you have plenty of
strength; is it not your bounden duty while you are earning a living
to give alms according to your ability?" Even as the solicitor spoke,
the poor man was overcome with emotion and said, " Write my name
on the leaf for one monk; no matter how little I may earn, I will
provide food for one monk." The solicitor said to himself, "What is
the use of writing one monk on the leaf?" and omitted to write down
the name. [130]
Mahaduggata went home and said to his wife, "Wife, to-morrow
the residents of the village will provide food for the congregation of
monks. I also was requested by the solicitor to provide food for one
monk; therefore we also will provide food for one monk to-morrow."
His wife, instead of saying to him, "We are poor; why did you promise
to do so?" said, "Husband, what you did was quite right; we are
poor now because we have never given anything; we will both work
for hire and give food to one monk." So both of them went out to
look for work.
A rich merchant saw Mahaduggata and said to him, "Sir Maha-
duggata, do you wish to work for hire?" "Yes, your honor." "What
kind of work can you do?" "Whatever you would like to have done."
"Well then, we are going to entertain three hundred monks; come,
split wood," and he brought an axe and a hatchet and gave them
to him. Mahaduggata put on a stout girdle and exerting himself to
the utmost, began to split wood, first tossing the axe aside and taking
the hatchet, and then tossing the hatchet aside and taking the axe.
The merchant said to him, "Sir, to-day you work with unusual energy;
-N. 2. 1327] P audita the novice 179
what is the reason for it?" "Master, I expect to provide food for
one monk." The merchant was pleased at heart and thought to
himself, "It is a diflScult task this man has undertaken; instead of
remaining silent and refusing to give because of his poverty, he says,
*I will work for hire and provide food for one monk.' "
The merchant's wife also saw the poor man's wife and said to her,
"Woman, what kind of work can you do?" [131] "Whatever you
wish to have done." So she took her into the room where the mortar
was kept, gave her a winnowing-fan, a pestle, and so on, and set her
at work. The woman pounded the rice and sifted it with as much
joy and pleasure as if she were dancing. The merchant's wife said to
her, "Woman, you appear to take unusual joy and pleasure in doing
your work; what is the reason for it?" "Lady, with the wages we
earn at this work we expect to provide food for one monk." When the
merchant's wife heard this she was pleased and said to herself, "What
a difficult task it is that this woman is doing!"
When Mahaduggata had finished splitting the wood, the merchant
gave him four measures of rice as pay for his work and four more
as an expression of good will. The poor man went home and said
to his wife, "The rice I have received for my work will serve as a
supply of provisions for us. With the pay you have earned procure
curds, oil, wood, relishes, and utensils." The merchant's wife gave
the woman a cup of ghee, a vessel of curds, an assortment of relishes,
and a measure of clean rice. The husband and wife between them
therefore received five measures of rice.
Filled with joy and satisfaction at the thought that they had
received food to bestow in alms, they rose very early in the morning.
Mahaduggata's wife said to him, "Husband, go seek leaves for curry
and fetch them home." Seeing no leaves in the shop, he went to the
bank of the river. And there he went about picking up leaves, singing
for joy at the thought, "To-day I shall have the privilege of giving food
to the noble monks." [132]
A fisherman who had just thrown his big net into the water and
was standing close by thought to himself, "That must be the voice
of Mahaduggata." So he called him and asked, "You sing as though
you were overjoyed at heart; what is the reason?" "I am picking
up leaves, friend." "What are you going to do?" "I am going to
provide food for one monk." "Happy indeed the monk who shall
eat your leaves!" "What else can I do, master? I intend to provide
for him with the leaves I have myself gathered." "Well then, come
180
Book 6, Story 5. Dhammapada 80 [N .2. 1327-
here." "What do you wish me to do, master?" "Take these fish
and tie them up in bundles to sell for a pada, a half-pada, and a penny."
Mahaduggata did as he was told, and the residents of the city
bought them for the monks they had invited. He was still engaged
in tying up bundles of fish when the time came for the monks to go
on their rounds for alms, whereupon he said to the fisherman, "I
must go now, friend; it is time for the monks to come." "Are there
any bundles of fish left.'^" "No, friend, they are all gone." "Well
then, here are four redfish which I buried in the sand for my own
use. If you intend to provide food for the monks, take them with
you." So saying, he gave him the redfish.
Now as the Teacher surveyed the world on the morning of that
day, he observed that Mahaduggata had entered the Net of his
Knowledge. And he considered within himself, "What is going to
happen.^ Yesterday Mahaduggata and his wife worked for hire that
they might provide food for one monk. Which monk will he obtain.f^"
[133] And he came to the following conclusion, "The residents will
obtain monks to entertain in their houses according to the names
written on the leaf; none other monk will Mahaduggata obtain,
save only me." Now the Buddhas are said to show particular tender-
ness to poor men. So when the Teacher, very early in the morning,
had attended to his bodily needs, he said to himself, "I will bestow
my favor on Mahaduggata." And he went into the Perfumed Chamber
and sat down.
When Mahaduggata went into his house with the fish, the Yellow-
stone Throne of Sakka showed signs of heat. Sakka looked about
and said to himself, "What can be the reason for this?" And he
considered within himself, "Yesterday Mahaduggata and his wife
worked for hire that they might provide food for one monk; which
monk will he obtain?" Finally he came to the following conclusion,
"Mahaduggata will obtain none other monk than the Buddha, who
is sitting in the Perfumed Chamber with this thought in his mind,
*I will bestow my favor on Mahaduggata.' Now it is Mahaduggata's
intention to offer the Tathagata a meal of his own making, consisting
of porridge and rice and leaf-curry. Suppose I were to go to Maha-
duggata's house and offer to act as cook?"
Accordingly Sakka disguised himself, went to the vicinity of his
house and asked, "Would anyone like to hire a man to work for him?"
Mahaduggata saw him and said to him, "Sir, what kind of work
can you do?" "Master, I am a man-of -all- work; there is nothing
-N.2.135io]
Pandita the novice
181
I do not know how to do; among other things I know how to cook
porridge and boil rice." "Sir, we need your services, but we have
no money to pay you." "What work is it you have to do?" [134]
"I wish to provide food for one monk and I should like to have some
one prepare the porridge and rice." "If you intend to provide
food for a monk, it will not be necessary for you to pay me; is it not
proper that I should perform a work of merit?" "If that is the case,
very well, sir; come in." So Sakka entered the poor man's house,
had him bring the rice and other articles of food, and then dismissed
him, saying, "Go fetch the monk allotted to you."
Now the solicitor of alms had sent to the houses of the residents
the monks according to the names on the leaf. Mahaduggata met
him and said to him, "Give me the monk allotted to me." The
solicitor immediately recollected what he had done and replied, "I
forgot to allot you a monk." Mahaduggata felt as if a sharp dagger
had been thrust into his belly. Said he, "Sir, why are you ruining
me? Yesterday you urged me to give alms. So my wife and I worked
all day for hire, and to-day I got up early in the morning to gather
leaves, went to the bank of the river, and spent the day picking up
leaves; give me one monk!" And he wrung his arms and burst into
tears.
People gathered about and asked, "What is the matter, Mahadug-
gata?" He told them the facts, whereupon they asked the solicitor,
"Is it true, as this man alleges, that you urged him to hire himself
out for service to provide food for a monk?" "Yes, noble sirs."
"You have done a grave wrong in that, while making arrangements
for so many monks, you failed to allot this man a single monk." The
solicitor was troubled by what they said and said to him, "Mahadug-
gata, do not ruin me. [135] You are putting me to great incon-
venience. The residents have taken to their several houses the monks
allotted to them according to the names written on the leaf, and there
is no monk in my own house whom I can take away and give to you.
But the Teacher is even now sitting in the Perfumed Chamber, having
just bathed his face; and without are seated kings, royal princes,
commanders-in-chief, and others, waiting for him to come forth,
that they may take his bowl and accompany him on his way. Now
the Buddhas are wont to show particular tenderness to a poor man.
Therefore go to the monastery, pay obeisance to the Teacher, and
say to him, *I am a poor man. Reverend Sir; bestow your favor on
me.' If you have merit, you will undoubtedly obtain what you seek."
182
Booh 6, Story 5. Dhammapada 80 [N.2.i35io-
So Mahaduggata went to the monastery. Now on previous
occasions he had been seen at the monastery as an eater of remnants
of food. Therefore the kings, royal princes, and others said to him,
"Mahaduggata, this is not meal-time; why do you come here.'^"
"Sirs," he replied, "I know it is not meal-time; but I have come to
pay obeisance to the Teacher." Then he went to the Perfumed
Chamber, laid his head on the threshold, paid obeisance to the Teacher
with the Five Rests, and said, "Reverend Sir, in this city there is no
man poorer than I. Be my refuge; bestow favor on me."
The Teacher opened the door of the Perfumed Chamber, took down
his bowl, and placed it in the poor man's hands. It was as though
Mahaduggata had received the glory of a Universal Monarch. Kings,
royal princes, and others gasped at each other. [136] Now when
the Teacher presents his bowl to a man, no one dares take it from
him by force. But they spoke thus, "Sir Mahaduggata, give us the
Teacher's bowl; we will give you all this money for it. You are a
poor man; take the money. What need have you of the bowl.^"
Mahaduggata said, "I will give it to no one; I have no need of money;
all that I desire is to provide food for the Teacher." All without
exception begged him to give them the bowl, but failing to get it,
desisted.
The king thought to himself, "Money will not tempt Mahadug-
gata to give up the bowl, and no one can take from him the bowl which
the Teacher has given him of his own free will. But how much will
this man's alms amount to? When the time comes for him to present
his alms, I will take the Teacher aside, conduct him to my house,
and give him the food I have made ready." This was the thought
in his mind even as he accompanied the Teacher.
Now Sakka king of gods prepared porridge, rice, leaf-curry, and
other kinds of food, made ready a seat worthy of the Teacher, and
sat down awaiting the arrival of the Teacher. Mahaduggata con-
ducted the Teacher to his house and invited him to enter. Now the
house in which he lived was so low that it was impossible to enter
without bowing the head. But the Buddhas never bow their heads
in entering a house. When they enter a house, the earth sinks or the
house rises. This is the fruit of the generous alms they have given.
And when they have departed and gone, all becomes as before. There-
fore the Teacher entered the house standing quite erect, [137] and
having entered, sat down on the seat prepared by Sakka. When the
Teacher had seated himself, the king said to Mahaduggata, "Sir
-N. 2. 1389] Pandita the novice 183
Mahaduggata, when we begged you to give us the Teacher's bowl,
you refused to do so. Now let us see what sort of alms you have
prepared for the Teacher."
At that moment Sakka uncovered the dishes and showed the
porridge, rice, and other kinds of food. The perfume and fragrance
thereof enveloped the whole city. The king surveyed the porridge,
rice, and other foods, and said to the Exalted One, "Reverend Sir,
when I came here, I thought to myself, 'How much will Maha-
duggata's alms amount to? When he presents his alms, I will take
the Teacher aside, conduct him to my house, and give him the food
I have myself prepared.' But as a matter of fact, I have never yet
seen such provisions as these. If I remain here, Mahaduggata will
be annoyed; therefore I will depart." And having paid obeisance to
the Teacher, he departed. Sakka presented the porridge and other
food to the Teacher and faithfully ministered to his needs. After
the Teacher had eaten his meal, he returned thanks, rose from
his seat and departed. Sakka made a sign to Mahaduggata, who
thereupon took the Teacher's bowl and accompanied him.
Sakka turned back, stopped at the door of Mahaduggata's house,
and looked up at the sky. Thereupon there came down from the sky
a rain of the seven kinds of jewels. The jewels filled all the vessels
in his house and the very house itself. When there was no room left
in the house, they took the children in their arms, carried them outside,
and stood there. When Mahaduggata returned from accompanying
the Teacher and saw the children standing outside the house, he asked,
"What does this mean.^^" "Our whole house is filled with the seven
kinds of jewels, insomuch that there is no room to go in." Mahadug-
gata thought to himself, "To-day have I received the reward of the
alms I have given." Thereupon he went to the king, [138] made
obeisance to him, and when the king asked him why he had come,
said, "Your majesty, my house is filled with the seven kinds of
jewels; accept this wealth." The king thought, "This very day have
the alms given to the Buddhas reached their consummation." And
he said to the man, "What must you have to remove the jewels?"
"Your majesty, it will require a thousand carts to remove all of this
wealth." The king sent out a thousand carts and had the wealth
removed and dumped in the palace court. It made a heap as high
as a palm-tree.
The king assembled the citizens and asked them, "Is there any
one in this city who possesses so much wealth as this?" "There is
184
Book 6, Story 5. Dhammapada 80 [N. 2.1389-
not, your majesty." "What ought to be done for a man possessed
of so much wealth as this?" " He should be given the post of treasurer,
your majesty." The king bestowed high honor upon him and gave
him the post of treasurer. Then he pointed out the site of a house
occupied by a former treasurer, and said to him, "Have the bushes
that are growing there removed, build a house, and reside in it."
As the ground was being cleared and leveled, urns of treasure
came to light with their brims touching each other. When Mahadug-
gata reported this to the king, the latter said, "It is through your
merit that these urns have come to light; you alone shall have them."
When Mahaduggata had completed the house, he gave alms for seven
days to the congregation of monks presided over by the Buddha.
Thereafter, having lived out his allotted term of life in the perform-
ance of works of merit, Mahaduggata was reborn at the end of his
life in the World of the Gods. After enjoying celestial glory for the
space of the interval between the appearances of two Buddhas, he
passed from that state of existence in the dispensation of the present
Buddha, [139] and was conceived in the womb of the daughter of a
rich merchant of Savatthi, a retainer of the Elder Sariputta.
5 b. Story of the Present : Pandita, the seven-year-old novice
When the mother and father of the merchant's daughter learned
that she had conceived a child in her womb, they saw to it that she
received the treatment necessary for the protection of the embryo.
After a time the longing of pregnancy came upon her and she thought
to herself, "Oh that I might make offerings of the choicest portions
of redfish to the five hundred monks headed by the Captain of the
Faith; oh that I might put on yellow robes, sit down in the outer
circle of the seats, and partake of the food left uneaten by these
monks!" She expressed her longing to her mother and father and
fulfilled her longing, whereupon it subsided. Thereafter she held seven
festivals more, and provided the five hundred monks headed by
the Captain of the Faith with the choicest portions of redfish. (All is
to be understood precisely as in the Story of the Youth Tissa.) ^ This
was the fruit of his offering of the choicest portions of redfish in his
former existence as the poor man, Mahaduggata.
Now on the day appointed for the naming of the child the mother
said to the Elder, "Reverend Sir, confer the moral precepts on your
* Story V. 15.
-N.2.141sl
Pandita the novice
185
servant." Said the Elder, "What is the name of this child?" "Rever-
end Sir, from the day this child came into existence in my womb,
those of this household who were stupid and deaf and dumb became
wise; therefore the name of my child shall be Youth Wiseman, Pandita
Daraka." The Elder then conferred the moral precepts on the child.
Now from the day of his birth his mother resolved, "I will not
interfere with the desire of my son." When he was seven years
old, [140] he said to his mother, "I desire to become a monk under
the Elder." She replied, "Very well, dear child; long ago I made up
my mind not to interfere with your desire." So she invited the Elder
to her house, provided him with food, and said to him, "Reverend
Sir, your servant desires to become a monk; I will bring him to the
monastery this evening." Having dismissed the Elder, she gathered
her kinsfolk together and said to them, "This very day I shall render
the honors appropriate to the occasion of my son's leaving the life
of a layman." So she prepared rich gifts and taking the child to the
monastery, committed him to the hands of the Elder, saying, "Rever-
end Sir, admit this child to the Order."
The Elder spoke to him of the diflSculties of the religious life.
The boy replied, "I will carry out your admonitions. Reverend Sir."
"Well then," said the Elder, "come!" So saying, he wetted his
hair, taught him the Formula of Meditation on the first five of the
constituent parts of the body, and received him into the Order. His
mother and father remained at the monastery for seven days, making
offerings consisting wholly of the choicest portions of redfish to the
congregation of monks headed by the Buddha. Having so done,
they returned home.
On the eighth day the Elder took the novice with him to the
village. He did not, however, accompany the monks. Why was this?
Not yet had the novice acquired a pleasing manner of taking his bowl
and robe; not yet had he acquired a pleasing manner of walking,
standing, sitting, and lying. Besides, the Elder had duties to perform
at the monastery. So when the congregation of monks had entered
the village for alms, the Elder went the rounds of the entire monastery,
swept the places that had not been swept, filled the empty vessels
with water for drinking and refreshment, and restored to their proper
places the beds, chairs, and other articles of furniture that had been
tossed about in disorder. Having so done, he entered the village. [141]
It was because he did not wish to give the heretics who might enter
the empty monastery a chance to say, "Behold the habitations of
186 Book 6, Story 5. Dhammapada 80 [N.2.1413-
the disciples of the hermit Gotama!" that he set the entire monastery
to rights before entering the village. Therefore on that particular day,
having instructed the novice how to take his bowl and robe, he entered
the village somewhat later than usual.
As the novice proceeded with his preceptor he saw a ditch by the
roadside. "What is that, Reverend Sir.'^" he asked. "That is called
a ditch, novice." "What do they use it for.?" "They use it to lead
the water this way and that, for irrigating their grain fields." "But,
Reverend Sir, has the water reason or bile.?" "It has not, brother."
"Reverend Sir, can they lead anything like this, which lacks reason,
to whatever place they desire.?" "Yes, brother." The novice thought
to himself, "If they can lead even such a thing as this, which lacks
reason, to whatever place they wish, why cannot also they that have
reason bring their own reason under control of their own will and
strive for the attainment of Arahatship.?"
Proceeding farther, he saw arrow-makers heating reeds and sticks
over the fire and straightening them by sighting with them out of
the corner of their eye. "What are these men. Reverend Sir.?" he
asked. "They are arrow-makers, brother." "What are they doing?"
"They are heating reeds and sticks over the fire and straightening
them." "Have these reeds the power of reason. Reverend Sir?"
"They are without the power of reason, [142] brother." The novice
thought to himself, "If they can take these reeds, which are without
the power of reason, and straighten them by heating them over the
fire, why cannot also creatures who have reason bring their own reason
under control and strive for the attainment of Arahatship?"
Proceeding yet farther, he saw carpenters fashioning spokes, rims,
naves, and other parts of wheels. "Reverend Sir, what are these
men?" he asked. "These men are carpenters, brother." "What are
they doing?" "Out of pieces of wood they make wheels and other
parts of carts and other vehicles, brother." "But do these objects
possess reason. Reverend Sir?" "No, brother, they are without the
power of reason." Then this thought occurred to the novice, "If
they can take these senseless logs of wood and make wheels and so
forth out of them, why cannot also creatures who have the power
of reason bring their own reason under control and strive for the attain-
ment of Arahatship?"
Having seen all these things, the novice said to the Elder, "Reverend
Sir, if you will be so good as to take your bowl and robe, I should
like to turn back." The Elder, not allowing himself to think, "This
-N.2.1444]
Pandita the novice
187
young novice who has but just been received into the Order addresses
me as if I were a lesser Buddha," said, "Bring them, novice," and
took his own bowl and robe. The novice paid obeisance to the Elder
and turned back, saying, "Reverend Sir, when you bring me food,
be kind enough to bring me only the choicest portions of redfish."
"Where shall we get them, brother?" "Reverend Sir, if you cannot
obtain them through your own merit, you will succeed in obtaining
them through my merit."
The Elder thought to himself, "Should this young novice sleep out
of doors some danger may befall him." [143] Therefore he gave him
a key and said to him, "Open the door of the cell where I reside,
go in, and remain there." The novice did so. Sitting down, he strove
to gain a knowledge of his own body and to master the thought of
his own personality. Through the power of his virtue Sakka's seat
showed signs of heat. Sakka considered within himself, "What can
be the cause of this.?" and came to the following conclusion, "The
novice Pandita has given his preceptor his bowl and robe and turned
back, saying, 'I will strive for the attainment of Arahatship;' there-
fore I also ought to go there."
So Sakka addressed the Four Great Kings, saying, "Drive away
the birds that make their homes in the monastery park and guard the
approaches from all quarters." And he said to the moon-deity,
"Hold back the disk of the moon;" and to the sun-deity, "Hold
back the disk of the sun." Having so said, he went in person to the
place where hung the rope for opening and closing the door and stood
on guard. There was not so much as the sound of a withered leaf in
the monastery. The novice's mind was tranquil, and in the course of
his meal he mastered the thought of his own personality and ob-
tained the Three Fruits.
The Elder thought, "The novice is seated in the monastery, and I
can obtain food in such and such a house to assist him in his prepara-
tion." So he went to the house of a certain supporter, whose love and
respect for him he well knew. Now the members of this household had
obtained some redfish that very day and were seated, watching for
the Elder to come. When they saw him coming, [144] they said to
him, "Reverend Sir, those who came here have done you a good turn."
And they invited him in, gave him broth and hard food, and presented
him with alms consisting of the choicest portions of redfish. The
Elder allowed the purpose of his visit to be known, whereupon the
members of the household said to him, "Eat your meal. Reverend
188
Booh 6, Story 5. Dhammapada 80 [N. 2. 1444-
Sir, and you shall also receive food to take with you." So when the
Elder had finished his meal, they filled his bowl with food consisting
of the choicest portions of redfish and gave it to him. The Elder,
thinking to himself, "The novice must be hungry," hastened back t(
the monastery with all speed.
Very early on the morning of that day the Teacher ate his break-
fast and went to the monastery. And he considered within himself,
"The novice Pandita has given his preceptor his bowl and robe an(
turned back, saying, *I will strive for the attainment of Arahatship.
Will he reach the goal of his religious life.^^" Perceiving that he h{
attained the Three Fruits, he considered, " Is he or is he not predestined
to attain Arahatship.^" Perceiving that he was, he considered, "Will
he or will he not be able to attain Arahatship even before he has
finished his breakfast .^^ " And straightway he perceived that he would.
Then the following thought occurred to him, "Sariputta is hastening
to the monastery with food for the novice and may perhaps inter-
fere with his meditations. I will therefore sit down in the battlemented
chamber on guard. When Sariputta arrives, I will ask him four ques-
tions. While these questions are being answered, the novice will
attain Arahatship, together with the Supernatural Faculties."
So he went and took his stand in the battlemented chamber, and
when the Elder arrived, the Teacher asked him four questions, each
of which the Elder answered correctly. These were the questions
and answers. [145] The Teacher asked Sariputta, "Sariputta, what
have you brought.?" "Food, Reverend Sir." "What does food pro-
duce, Sariputta.?" "Sensation, Reverend Sir." "What does sensa-
tion produce, Sariputta.?" "Material form. Reverend Sir." "What
does material form produce, Sariputta.?" "Contact, Reverend Sir."
This is the meaning of these questions : When a hungry man eats
food, the food banishes his hunger and brings a pleasurable sensation.
As a result of the pleasurable sensation which comes to a man who is
satisfied by the eating of food, his body takes on a beautiful color;
and for this reason it is said that sensation produces material form.
Now the man who is satisfied by the material form which is the prod-
uct of the food he has eaten, that man is filled with joy and delight;
and with the thought in his mind, "Now I have attained happiness,"
whether he lies down or sits down obtains pleasurable contact.
While these four questions were being answered, the novice attained
Arahatship, together with the Supernatural Faculties. Then the
Teacher said to the Elder, "Go, Sariputta, give the food to your nov-
-N.2.1482]
Pandita the novice
189
ice." The Elder went and knocked at the door. The novice came
out, took the bowl from the Elder's hands, set it aside, and began to
fan the Elder with a palm-leaf fan. The Elder said to him, "Novice,
eat your breakfast." "But you, Reverend Sir.?" "I have eaten
my breakfast; you eat yours." Thus did a child seven years old,
already a monk, on the eighth day, like a freshly blossomed water-
lily, reflecting upon the subjects of self-examination, [146] sit down
and eat his breakfast.
When he had washed his bowl and put it away, the moon-deity
released the moon and the sun-deity the sun; the Four Great Kings
abandoned their watch over the four quarters; Sakka the king of the
gods gave up his post at the rope of the door; and the sun vanished
from mid-heaven and disappeared.
The monks were annoyed and said, "Unwonted darkness has come
on; the sun has disappeared from mid-heaven, and the novice has
only just eaten his breakfast; what does this mean.?" The Teacher,
aware of what they were saying, came and asked, "Monks, what are
you saying.?" They told him. He repHed, "Yes, monks, while this
novice, fruitful in good works, was striving for the attainment of
Arahatship, the moon-deity held back the disk of the moon and the
sun-deity the disk of the sun; the Four Great Kings stood on guard
over the four quarters in the monastery park; Sakka king of the
gods kept watch over the rope of the door, and I myself, although a
Buddha, was unable to remain in an attitude of repose, but went to
the battlemented chamber and stood guard over my son. Wise men
who observe ditch-diggers leading the water, arrow-makers straight-
ening their arrows, and carpenters fashioning wood meditate on these
things, obtain the mastery over themselves, and attain Arahatship."
[147] And joining the connection, he instructed them in the Law by
pronouncing the following Stanza,
80. Ditch-diggers lead the water, arrow-makers straighten their shafts.
Carpenters straighten the wood; wise men control themselves.
VI. 6. UNSHAKEN AS A ROCK ^
Even as a solid rock. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to the
Elder Lakuntaka Bhaddiya. [148]
1 Text: N ii. 148-149.
190 Book 6, Story 7. Dhammapada 82 IN.2.1483-
The story goes that certain novices and others yet unconverted,
on seeing the Elder, used to pull his hair and tweak his ears and nose,
saying, "Uncle, you tire not of Religion? You take delight in it?"
But the Elder showed no resentment, took no offense. The monks
discussed the matter in the Hall of Truth, saying, "Behold, brethren,
when novices and others, seeing Elder Lakuntaka Bhaddiya, plague
him thus and so, he shows no resentment, takes no offense." The
Teacher came in and asked, "Monks, what are you talking about?"
They told him. He replied, " Yes, monks, they that have rid themselves
of the Depravities show no anger or resentment, but are unmoved,
unshaken, like solid rock." So saying, he joined the connection, and
instructing them in the Law, pronounced the following Stanza,
81. Even as a solid rock is not moved by the wind.
So wise men are not stirred by blame or praise.
VI. 7. AFTER THE STORM, CALM ^
Even as a lake. This religious instruction was given by the Teacher
while he was in residence at Jetavana with reference to the Mother
of Kana. The story is found in the Vinaya.^ [149]
For at that time the Mother of Kana was forced to send her daughter
to her husband's house empty-handed because on four different occa-
sions she gave cakes she had fried to -four monks; and in accordance
with the precept laid down by the Teacher in such cases, Kana's
husband had taken to himseff another wife. When Kana learned the
circumstances, she said to herself, "These monks have ruined my
married life." And from that time on she reviled and abused every
monk she saw. Indeed the monks did not dare to go into the street
where she lived.
The Teacher, knowing what had happened, went there. The Mother
of Kana caused the Teacher to sit down in a seat already provided
and gave him rice-porridge and hard food. After the Teacher had
eaten his breakfast, he asked, "Where is Kana?" "Reverend Sir,
when she saw you, she was troubled and is now weeping." "For what
reason?" "Reverend Sir, [150] she has been reviling and abusing
1 Derived from Jdtaka 137: i. 477-480. Text: N ii. 149-153.
2 Vinaya, Pdcittiyay xxxiv. 1: iv. 78-79. By "the story" is meant so much of the
story as is outlined in the sentence following.
-N.2.1517] After the storm, calm 191
the monks. Therefore when she saw you, she was troubled and is
now weeping."
The Teacher caused her to be summoned and said to her, "Kana,
why was it that when you saw me you were troubled and hid yourself
and wept.?" Then her mother told the Teacher what she had done.
Said the Teacher to her, "But, Mother of Kana, did you give my
disciples what they took, or did you not.?" "I gave them what they
took, Reverend Sir." "If my disciples came to the door of your house
while going their rounds for alms and accepted the alms which you
gave them, what blame rests upon my disciples for so doing.? " "Their
reverences are in no wise to blame, Reverend Sir; she alone is to
blame."
Turning to the daughter, the Teacher said, "Kana, I learn that my
disciples came to the door of your house while they were going their
rounds for alms and that your mother gave them some cakes; what
blame rests upon my disciples for so doing.?" "Their reverences are
in no wise to blame. Reverend Sir; she alone is to blame." Then
Kana paid obeisance to the Teacher and begged him to forgive her.
The Teacher preached the Law to her in orderly sequence, and she
obtained the Fruit of Conversion. The Teacher then rose from his
seat and set out for the monastery.
On his way to the monastery he passed through the palace court.
The king saw him and said to one of his courtiers, "That is the Teacher,
is it not.?" "Yes, your majesty." So the king sent the courtier out,
saying to him, "Go tell the Teacher that I am on my way to pay my
respects to him." As the Teacher stood in the palace court, the king
approached him, paid obeisance to him, and said, "Reverend Sir,
where have you been.?" "I have been to the house of the Mother of
Kana, your majesty." "Why did you go there, Reverend Sir.?"
"I was informed that Kana was reviling the monks; it was for that
reason that I went." "Did you put a stop to her abuse. Reverend
Sir.?" "Yes, your majesty, she has ceased her abuse and has become
mistress of wealth that transcends the world." [151] "Very well.
Reverend Sir, you have made her mistress of wealth that transcends
the world; I will make her mistress of the wealth that is in the world."
So the king paid obeisance to the Teacher, returned to his palace,
sent a great covered carriage for Kana, adorned her with all the adorn-
ments, made her as his own oldest daughter, and proclaimed, "Let
those who are able to support my daughter take her." Now a cer-
tain great noble who was concerned with everything, replied, "Your
192
Booh 6, Story 7. Dhammapada 82 [N.2.1517-
majesty, I am able to support the king's daughter." So saying, he
took her to his home, endowed her with all his lordly power and wealth,
and said to her, "Do works of merit according to your own good
pleasure."
Thenceforth, having posted men at the four doors, Kana ministered
to all the monks and nuns who came to her house, seeking yet more,
but failing to find them. Abundant supplies of food, both hard and
soft, were always ready in Kana's house and flowed through her
door like a great flood.
The monks began a discussion in the Hall of Truth: "Long ago,
brethren, four aged Elders offended Kana. But Kana, offended though
she was, received the blessing of faith at the hands of the Teacher.
The Teacher again made the door of her house worthy for the monks
to approach. Now she cannot find as many monks and nuns as she
would like to provide for. Oh, how wonderful is the power of the
Buddhas!" The Teacher came in and asked them, "Monks, what is
it you are sitting here now talking about.'^" [152] They told him.
He replied, "Monks, this is not the first time those four aged Elders
offended Kana; the same thing happened in a previous state of exist-
ence also. This is not the first time I have persuaded Kana to obey
my words; I did the same thing in a previous state of existence also."
The monks desired to hear more about the matter. So at their request,
the Teacher related the Babbu Jataka, as follows;
Where one cat is found, there a second appears.
And a third, and a fourth; this is the hole those cats sought.
Having related the Jataka in detail, the Teacher identified the
characters as follows, "At that time the four aged Elders were the
four cats, the mouse was Kana, and the gem-cutter was I myself.
Thus, monks, in times past also Kana, whose heart was sad and whose
mind was turbid, became through my words possessed of a mind limpid
as a lake of still water." And joining the connection, he instructed
them in the Law by pronouncing the following Stanza,
82. Even as a lake, deep, limpid, clear,
So do wise men become calm after listening to the laws.
-N. 2. 1552]
A pack of vagabonds
193
VI. 8. A PACK OF VAGABONDS ^
Everywhere good men practice renunciation. This religious in-
struction was given by the Teacher while he was in residence at
Jetavana with reference to five hundred monks. The story begins at
Veranja. [153]
For in the First Period of Enlightenment the Exalted One paid
a visit to Veranja, and, at the invitation of the Brahman Veranja,
went into residence there for the rainy season with five hundred
monks. Now the Brahman Veranja came under the spell of Mara
to such an extent that not for a single day did he give a thought to
the Teacher. Moreover there was a famine in Veranja. The monks
[154] went throughout and about Veranja for alms, but, receiving
none, became exhausted. Thereupon horse-dealers provided them
with steamed grain in pattha measures. Elder Moggallana the Great,
seeing that they were exhausted, desired to feed them sap of the
earth and sought permission for them to enter Uttarakuru for alms,
but the Teacher refused his request. Not for a single day were the
monks anxious about food, but continued to live entirely free from
desire.
After the Teacher had resided there for three months, he notified
the Brahman Veranja of his intention to leave and the Brahman did
him honor and reverence. The Teacher established him in the Refuges,
and departed. After journeying from place to place, the Teacher
reached Savatthi in due course at a certain time, and took up his
residence at Jetavana. The residents of Savatthi presented food
to the Teacher in honor of his arrival.
Now at that time, by the kindness of the monks, five hundred
eaters of refuse lived within the monastery inclosure. After eating
remnants of choice food left by the monks, they would lie down to
sleep. When they arose, they would go to the bank of the river and
shout and jump and wrestle and play. Both within and without the
monastery, they did nothing but misbehave.
The monks discussed their actions in the Hall of Truth: [155]
"Brethren, only look at those eaters of refuse! When there was a
famine in Veranja, they were guilty of no impropriety. But now,
^ Derived from Jdtaka 183 : ii. 95-97. The Jdtaka in turn is derived from the Vinaya,
Pdrdjika, i. 1-4: iii. 1-11. Text: N ii. 153-157.
194
Book 6, Story 8, Dhammapada 83 [N.2.1552-
after eating all sorts of choice food, they go about indulging in all
manner of improprieties. But at Veraiija the monks lived peacefully
and at the present time also they are living in peace and quiet."
The Teacher entered the Hall of Truth and asked the monks what
they were discussing. When they told him, he said, "In former times
also these men were guilty of the same conduct. In former times,
reborn as five hundred asses, they took leavings of liquor made of
the moist juices of the grape, drunk by five hundred thoroughbreds of
Sindh, and kneading the leavings with water and straining them
through towels, they drank this juiceless, vile drink, called "strained
water. " And straightway becoming as drunk as though they had drunk
wine, they went about shouting.
From drinking "strained water," a juiceless, vile drink, the asses became drunk.
But the Sindh horses, which drank the choice liquor, did not become drunk. [156]
O King, a low fellow who drinks but little, no sooner touches his drink than he is
drunk.
But a man who is well-bom and patient does not become drunk by drinking the
finest liquor.
Having related this Valodaka Jataka^ in detail, the Teacher said,
"Thus, monks, good men, renouncing the evil principle of desire, are
not subject to change in times of happiness or of sorrow." And join-
ing the connection, he instructed them in the Law by pronouncing
the following Stanza,
83. Everywhere good men practice renunciation; good men talk not as if given to
sensual pleasure;
Wise men, touched either by happiness or by sorrow, show no change. [157]
VI. 9. HUSBAND AND WIFE ^
Not for his own sake. This religious instruction was given by
the Teacher while he was in residence at Jetavana with reference to
the Elder Dhammika.
In Savatthi, we are told, a certain lay disciple lived the life of
a householder righteously and justly. Desiring to become a monk,
he said to his wife one day as he sat chatting with her pleasantly,
"Dear wife, I desire to become a monk." She replied, "Husband,
wait [158] until I give birth to the child that is in my womb." He
1 Jataka ISS: ii. 95-97.
2 Cf. story xxiv. 4 a. Text: N ii. 157-159.
-N. 2. 1603] Husband and wife 195
waited until the child was old enough to walk and then asked her
again. She replied, "Husband, wait until this child comes of age."
So he said to himself, "What difference does it make to me whether
she gives me her permission or not? I will secure Release from Suffer-
ing for myself."
Accordingly he retired from the world and became a monk.
Having obtained a Subject of Meditation, by striving and struggling,
he reached the consummation of his own religious life. Then he
returned once more to Savatthi to see his family and preached the
Law to his son. Thereupon his son retired from the world, became
a monk, and in no long time attained Arahatship. His former wife
thought to herself, "Both of those for whom I desired to live the
household life, have become monks; what interest has this life for
me any longer.^ I will become a nun." Accordingly she went forth
and became a nun, and in no long time she also became an Arahat.
One day the monks began a discussion in the Hall of Truth: "Our
brother disciple Dhammika, because he was firmly established in
the Law, after he had retired from the world, became a monk, and,
attaining Arahatship, set an example for his son." The Teacher came
in and asked, "Monks, what are you sitting here now talking about.^*"
They told him. Said he, "Monks, a wise man should desire success
neither for his own sake nor for the sake of another. [159] A righteous
man should seek refuge only in the Law." And joining the connection
and instructing them in the Law, he pronounced the following Stanza,
84. Not for his own sake, not for the sake of another, should a man desire son or wealth
or kingdom;
He should not seek to gain success for himself by unjust means; so will he be
upright, wise, and righteous.
VI. 10. "FEW THERE BE THAT FIND IT"i
Of all men there are few. This religious instruction was given by
the Teacher while he was in residence at Jetavana with reference
to the subject of hearing the Law.
We are told that the residents of a certain street in Savatthi
banded themselves together, [160] gave alms in common, and deter-
mined to spend the entire night in hearing the Law. But they were
unable to listen to the Law all night long. Some were overcome with
1 Text: N ii. 159-161.
196
Book 6, Story 11, Dhammapada 87-89 [N.2.I6O3-
sexual passion and returned home again; others were overcome with
hatred; others, falHng prey to sloth and torpor, sat down in their
places, nodded, and failed to hear the Law.
On the following day the monks heard of the incident and discussed
it in the Hall of Truth. The Teacher came in and asked them, "Monks,
what are you sitting here now talking about.?" They told him.
"Monks, creatures here in this world are for the most part attached
to existence, and live clinging to the three modes of existence. Those
that go to the other shore are few in number." And joining the
connection and instructing them in the Law, he pronounced the
following Stanzas,
85. Of all men there are few that go to the other shore;
The rest of mankind merely run up and down the bank.
86. But those who conform to the Law, when the Law is rightly preached,
Those men will cross to the farther shore of the Kingdom of Death, hard to cross
though it be.
VI. n. ABANDON THE DARK STATE ^
Abandoning the dark state. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to fifty visiting monks. [161]
Fifty monks who had passed the rainy season in the kingdom of
Kosala came to Jetavana at the close of the rainy season for the pur-
pose of seeing the Teacher; and having paid obeisance to the Teacher,
sat down respectfully on one side. The Teacher, after Hstening to
the story of their experiences, instructed them in the Law by pro-
nouncing the following Stanzas,
87. Abandoning the dark state, the wise man should adopt the bright state.
Leaving home, he should go forth to the homeless life. In solitude, where enjoy-
ment is hard to find, [162]
88. There he should seek enjoyment, by forsaking the lusts of the flesh, with nothing
he may call his own;
The wise man should rid himself of the impurities of the heart.
89. Those whose minds have been well trained in the Seven Elements of Knowledge,
Those who have freed themselves from Attachment, and rejoice in that freedom.
Those who have rid themselves of the Contaminations, and are full of light, they
have passed into Nibbana, even in this world.
1 Text: N ii. 161-163.
BOOK VII. THE ARAHAT, ARAHANTA VAGGA
VII. I. THE TATHAGATA SUFFERS NOT ^
For him who has completed his journey. This religious instruction
was given by the Teacher while he was in residence at Jivaka's Mango-
grove with reference to a question asked by Jivaka. The Story of
Jivaka is related in detail in the Khandhaka.^ [164]
Now on a certain occasion Devadatta joined forces with Ajatasattu,
climbed Vulture Peak, and out of the wickedness of his heart, saying
to himself, "I will kill the Teacher," hurled down a rock. Two
mountain crags caught the rock and splintered it; but one of the
flying pieces struck the foot of the Exalted One and caused blood to
flow. The Teacher suffered intense pains and was removed by the
monks to Maddakucchi. Desiring to go on to Jivaka's Mango-grove,
the Teacher said to the monks, "Carry me thither." So the monks
took the Teacher and carried him to Jivaka's Mango-grove.
When Jivaka heard the news, he immediately went to the Teacher
and to heal the wound [165] applied an astringent. Then he bound
up the wound and said to the Teacher, "Reverend Sir, I have a patient
in the city. As soon as I have visited him, I will return. Let this
dressing remain exactly as it is until I return." So saying, Jivaka
went and treated his patient. But the gate was closed when he
returned, and he was therefore unable to enter. Thereupon the
following thought occurred to him, "I have committed a grievous
fault. I applied an astringent to the foot of the Tathagata and bound
up his wound, just as I should have bound up the wound of any other
man. It is now time to remove the bandage. For if the bandage
remains unbound all night long, the Exalted One will suffer intense
pain."
At that moment the Teacher addressed the Elder Ananda,
"Ananda, Jivaka returned late in the evening and was unable to enter
the gate. This was the thought in his mind, *Now it is time to remove
1 Text: N ii. 164-166.
2 Vinaya, Mahd Vagga^ viii. 1: i. 268-281.
198 Booh 7, Story 2, Dhammapada 91 [N.2.i65i3-
the bandage.' Therefore remove the bandage." The Elder removed
the bandage, whereupon the scar disappeared like bark from a tree.
At early dawn Jivaka hastened to the Teacher's side and asked,
"Reverend Sir, did you suffer intense pain.?" Said the Teacher,
"Jivaka, all suffering is extinguished for the Tathagata, even as when
he sat on the Throne of Enlightenment." And joining the connection
and preaching the Law, he pronounced the following Stanza,
90. For him who has completed his journey, for him who is free from sorrow.
For him who has freed himself from the bonds which beset him on all sides.
For him who has shaken off all the fetters, for such a one, no suffering is possible.
VII. 2. FREE FROM ATTACHMENT ^
They that are mindful, exert themselves. This religious instruction
was given by the Teacher while he was in residence at Veluvana with
reference to the Elder Kassapa the Great. [167]
For on a certain occasion, after keeping residence during the
season of the rains at Rajagaha, the Teacher caused the following
announcement to be made to the monks, "At the expiration of a
fortnight the Teacher will go forth on a pilgrimage for alms." We
are told that this is a practice of the Buddhas when they desire
to go forth on an alms-pilgrimage with the monks. The following
consideration presents itself to their minds, "Under these circum-
stances the monks will scald their bowls and dye their robes and will
make the pilgrimage pleasantly." This, then, was the reason why
the Teacher caused the announcement to be made to the monks,
"At the expiration of a fortnight I will go forth on a pilgrimage for
alms."
But while the monks were scalding their bowls and dyeing their
robes, the Elder Kassapa the Great washed his robes. The monks
were offended at this and said, "Why does the Elder wash his robes.?
Within and without this city dwell a hundred and eighty million
people. So many of these as are not the Elder's kinsfolk are his
supporters; and so many as are not his supporters are his kinsfolk.
All these people show honor and reverence to the Elder by providing
him with the Four Requisites. If he rejects all their good offices,
where will he go? Even were he to go, he would not go farther than
1 Text: N ii. 167-170.
■N.2.1699]
Free from attachment
199
Mapamada Cave." (Mapamada Cave, by the way, acquired its
name in the following way: Whenever the Teacher reached this
cave, he would say to the monks who were to return, "Now you may
return; be not heedless, ma pamajjittha." Thus this cave came to
be called Mapamada Cave.)
Likewise the Teacher thought as he set out on his pilgrimage, [168]
"Within and without this city dwell a hundred and eighty million
people, and on occasions of public festivals or disasters, there the
monks must go. It is therefore out of the question to leave the
monastery empty. But shall I direct all of them to return.?" Then
the following thought occurred to him, "These people are either kins-
folk or retainers of Kassapa; therefore it is Kassapa whom I should
direct to return." Accordingly he said to the Elder, "Kassapa, it is
out of the question to leave the monastery empty, for there is need of
monks on occasions of public festivals or disasters; therefore take
your own retinue with you and return." "Very well. Reverend
Sir," replied the Elder and taking his own retinue with him, he
returned.
The monks were offended at this and said, "Did you observe,
brethren .f^ Did we not just say, *Why is Kassapa the Great washing
his robes.? He will not accompany the Teacher.' Everything has
happened just as we said it would." When the Teacher heard the
talk of the monks, he turned around, stood still, and said, "Monks,
what is this you are saying.?" "We are talking about Elder Kassapa
the Great, Reverend Sir," replied the monks, and then repeated their
conversation word for word. The Teacher listened to what they had
to say and then replied, "Monks, you say, * Kassapa is attached to
his households and his requisites.' As a matter of fact, he turned
back because it was his desire to obey my command. For in a previous
state of existence he made an Earnest Wish and became, like the
moon, free from attachment. He made the Earnest Wish, *May I
be able to approach the households of supporters.' [169] Kassapa
has no attachment for a household or a requisite. Beginning with
Kassapa, I preached to all a Path like that of the moon, the Path of
the Stock of the Elect."
The monks asked the Teacher, "Reverend Sir, when did the Elder
make his Earnest Wish.?" "Monks, do you wish to hear.?" "Yes,
Reverend Sir." Said the Teacher to them, "Monks, a hundred thou-
sand cycles of time in the past, the Buddha Padumuttara appeared in
the world." Beginning with these words, the Teacher related the
200
Book 7, Story 3. Dhammapada 92 IN.2.1699-
whole story of the Elder's deed in a previous state of existence, begin-
ning with his Earnest Wish in the dispensation of the Buddha Padu-
muttara. (The story is related in detail in the Sacred Text of the
Elders.)^ When the Teacher had related in detail this deed of the
Elder in a previous state of existence, he said, "Thus, monks, begin-
ning with my son Kassapa, I preached to all a Path like that of the
moon, the Path of the Stock of the Elect. My son has no attachment
for requisites or households or monasteries or cells. My son has no
attachment anywhere, but is like a royal goose which goes down into
a lake and swims therein and abides therein." And joining the con-
nection and preaching the Law, he pronounced the following Stanza,
91. They that are mindful, exert themselves, they take not pleasure in an abode;
As geese leave a lake, so also do they leave house and home.
VII. 3. A MONK STORES FOOD ^
They that possess not stores of food. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to Venerable Belatthisisa. [171]
The story goes that this Venerable Elder, finding it annoying to
seek alms regularly, made a round for alms through one street in a
village, and after eating his breakfast, made another round through
a second street, taking boiled rice without sauce or curry, carrying it
to the monastery and storing it away. After spending a few days in
the bliss of Ecstatic Meditation, he had need of the food and therefore
ate it. When the monks found out what he had done, they were
offended and reported the matter to the Exalted One. On this occa-
sion the Teacher promulgated the rule forbidding monks to store
away food for future use. But since the Elder committed the fault
before the rule had been promulgated, and because he was satisfied
with but little, the Teacher declared him to be free from guilt. And
joining the connection and preaching the Law, he pronounced the
following Stanza,
92. They that possess not stores of food, they that know their food aright.
They whose resort is the Void, the Uncaused, Deliverance,
Their going is hard to follow, like the flight of birds through the air.
^ Cf. Thera-Gdthd Commentary^ cclxi, and Ahguttara Comm£ntary on Etadagga
Vagga, Story of Mahd Kassapa, p. 100.
2 Derived from the Vinayay Padttiya, xxxviii. 1: iv. 86-87. Text: N ii. 170-173.
-N.2. 17417]
The monk and the goddess
201
VII. 4. THE MONK AND THE GODDESS ^
Ee who has rid himself of the Contaminations. This religious
instruction was given by the Teacher while he was in residence at
Veluvana with reference to the Elder Anuruddha. [173]
For one day, the Elder, whose robes were worn out, was seeking
fresh robes on refuse-heaps and in other similar places. Now in the
Elder's third previous existence he had a wife who had been reborn
in the World of the Thirty-three as the goddess Jalini. When the
goddess Jalini saw the Elder seeking cloths for robes, she resolved to
aid him. So taking three celestial cloths thirteen cubits long and four
cubits wide, and thinking to herself, "If I display these cloths in this
manner, the Elder will not take them," she went to a certain refuse-
heap in front of the heap where the Elder was seeking cloths and laid
them down in such a way that only the hems were visible. [174]
As the Elder proceeded on his way seeking cloths, he saw the hems
of the celestial garments, whereupon he took hold of them and pulled
them out. When he saw that they possessed the dimensions above
described, he said to himself, "This indeed is a most remarkable refuse-
heap!" And taking them with him, he went his way. On the day
he was to make his robes, the Teacher, accompanied by his retinue of
^we hundred monks, went to the monastery and sat down; likewise
did the eighty Chief Elders sit down there also. For the purpose of
sewing the robes. Elder Kassapa the Great sat at the foot. Elder
Sariputta in the midst, and Elder Ananda at the head. The company
of monks spun out the thread, the Teacher threaded the needle, and
Elder Moggallana the Great went hither and thither supplying what-
ever else might be needed.
The goddess entered the village and incited the inhabitants to
give alms, saying, "They are making robes for my noble Elder Anu-
ruddha. The Teacher, surrounded by the eighty Chief Disciples,
and accompanied by his retinue of five hundred monks, has gone to
the monastery and sat down therein. Take rice-porridge and other
provisions and go to the monastery." During the meal Elder Mog-
gallana the Great brought large pieces of rose-apple, but the five hun-
dred monks were unable to eat it. Sakka drew a circle about the
place where they were making the robes; the earth was as if dyed with
* Text: N ii. 173-175.
202 Book 7, Story 4- Dhammapada 93 [N.2.17417-
lac; there was a great heap of food both soft and hard remaining over
and above to the monks who had eaten.
The monks were offended, and said, [175] "Why should such a
quantity of food be provided for so few monks? Judging by the quan-
tity, Anuruddha's kinsfolk and retainers must have been told, 'Bring
this quantity.' Elder Anuruddha doubtless wishes to show how many
relatives and supporters he has." The Teacher asked the monks
what they were talking about. When they told him, he said, "But,
monks, you do not think that this was brought by any orders of
Anuruddha, do you.^^" "Yes, Reverend Sir; we do." "Monks, my
son Anuruddha does not talk thus. They that have rid themselves
of the Depravities do not spend their time talking about Requisites;
nay, these provisions were produced by the supernatural power of a
goddess." And joining the connection and preaching the Law, he
pronounced the following Stanza,
93. He who has rid himself of the Contaminations, he who relies not upon food.
He whose resort is the Void, the Uncaused, Deliverance,
His going is hard to follow, like the flight of birds through the air.
VII. 5. SAKKA HONORS A MONK ^
If a marCs senses. This religious instruction was given by the
Teacher while he was in residence at Pubbarama with reference to
Elder Kaccayana the Great. [176]
For once upon a time, on the occasion of the terminal festival, the
Exalted One sat on the ground floor of the mansion of the Mother of
Migara, surrounded by a company of eminent lay disciples. At this
time Elder Kaccayana the Great resided in the Avanti country.
Now this Venerable Elder, although obliged to come from a great
distance, regularly attended the preaching of the Law. Therefore,
when the Chief Elders sat down, they always left a seat for Elder
Kaccayana the Great.
Sakka king of gods drew near with his celestial retinue from the
two Worlds of Gods, and honored the Teacher with celestial perfumes
and garlands. Not seeing Elder Kaccayana the Great, he thought to
himself, "Why is my noble Elder nowhere seen.^^ It would be well if
he were to draw near." At that very moment the Elder drew near,
1 Text: N ii. 176-177.
-N .2.17810] Sakka honors a monk 203
and showed himself sitting in his proper seat. When Sakka saw the
Elder, he grasped him firmly by the ankles and said, "It is indeed
well that my noble Elder has come; that my noble Elder should come,
was the very thing I wished for." So saying, he rubbed the Elder's
feet with both hands, honored him with perfumes and garlands,
and having paid obeisance to him, stood respectfully on one side.
The monks were offended and said, [177] "Sakka shows respect
of persons in rendering honor. Such honor as this, he has not rendered
to the rest of the Chief Disciples. The moment he saw Kaccayana
the Great, he grasped him by the ankles and said, *It is indeed well
that my noble Elder has come; that my noble Elder should come,
was the very thing I wished for.' So saying, he rubbed the Elder's
feet with both hands, honored him with perfumes and garlands, and
having paid obeisance to him, stood respectfully on one side." The
Teacher, hearing their talk, said, "Monks, those monks who, like my
son Kaccayana the Great, keep the doors of their senses guarded, are
beloved both of gods and men." So saying, he joined the connection,
and preaching the Law, pronounced the following Stanza,
94. If a man's senses have been brought to a state of tranquillity.
Like horses well broken in by a charioteer.
If he has put away pride, if he is free from the Contaminations,
For such a man the gods cherish deep affection.
VII. 6. A FANCIED SLIGHT ^
Like the earth, he is not troubled. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to Elder Sariputta. [178]
For once upon a time, at the conclusion of the rains. Elder Sari-
putta, desiring to go forth on an alms-pilgrimage, took leave of the
Teacher, paid obeisance to him, and departed with his own retinue.
Many other monks took leave of the Elder. In dismissing the monks
the Elder mentioned the personal and family name of all of the monks
who were known by personal and family names. A certain monk
who was not known by a personal and family name said, "Oh, that
the Elder would greet me by a personal and family name in dis-
missing me." But in the great throng of monks the Elder did not
1 This story is derived from Anguttaray iv. 37314-3785. Text: N ii. 178-182.
204
Booh 7, Story 6, Dhammapada 95 [N.2.l78ii-
notice him. Thereupon the monk said to himself, "He does not greet
me as he does the other monks," and straightway conceived a grudge
against the Elder.
Besides that, the hem of the Elder's garment brushed against the
monk, and this also served to intensify the hatred the monk felt
towards the Elder. So soon as he knew that the Elder had passed
beyond the entrance to the monastery, he approached the Teacher
and said to him, "Reverend Sir, Venerable Sariputta, doubtless think-
ing to himself, *I am your Chief Disciple,' struck me a blow that al-
most broke the chain of my ear. Having so done, without so much as
begging my pardon, he set out on his alms-pilgrimage." The Teacher
caused the Elder to be summoned. Thereupon Elder Moggallana
the Great and Elder Ananda thought to themselves, "The Teacher
does not know that our oldest brother did not really strike this monk;
the Elder will of course roar a lion's roar." [179] Accordingly they
decided to convoke an assembly. With key in hand, they opened the
doors of the cells, saying, "Approach, Venerable Sirs! Approach,
Venerable Sirs! So soon as Venerable Sariputta is face to face with
the Exalted One, he will roar the roar of a lion." So saying, they con-
voked a full assembly of the monks.
Elder Sariputta came with the rest, saluted the Teacher, and sat
down respectfully on one side. When the Teacher questioned him
about the incident, the Elder, instead of saying, "I did not strike that
monk," recited his own virtues. Said he, "Reverend Sir, in case any
monk has not meditated on the body, he should here find a com-
panion-monk and forsaking him not, go forth on pilgrimage." Then
he said, "Reverend Sir, it is as when they cast on the earth what is
clean and then cast on the earth what is unclean." He compared
his own tranquillity of mind to that of the earth, to that of the severed
horns of a bull, to that of a Candala youth, to water, fire, wind,
removal of impurity; he compared the oppression he suffered through
his own body to the oppression of snakes and corpses; he compared
the maintenance of his own body to that of protuberances of fat. As
the Elder described his own virtues in terms of these nine similes, the
great earth shook, nine times in succession, to its ocean boundary.
As he employed the similes of the removal of impurity, the Candala
youth, and the protuberances of fat, those monks who had not yet
attained the Fruit of Conversion were unable to restrain their tears;
while those who had attained Arahatship were filled with religious
emotion.
■N.2. 18216
A fancied slight
205
As the Elder recited his own virtues, [180] remorse pervaded the
whole body of the monk who had unjustly slandered him. And
straightway he fell at the feet of the Exalted One, admitted that he
was guilty of slander, and confessed his fault. The Teacher address-
ing the Elder, said, "Sariputta, pardon this deluded man, lest his head
split into seven pieces." Thereupon the Elder crouched before the
monk, and extending his clasped hands in an attitude of reverence,
said to him, "Reverend Sir, I freely pardon this Venerable monk.
Let this Venerable monk also pardon me if I have in any way offended
against him." Thereupon the monks said, "Behold, brethren, the
surpassing goodness of the Elder! He cherishes neither anger nor
hatred against this lying, slanderous monk. Instead, he crouches
before him, extends his hands in an attitude of reverence, and asks
his pardon." When the Teacher heard the talk of the monks, he said,
"Monks, what are you talking about.?" When they told him, he
said, "Monks, it is impossible for Sariputta and his like to cherish
anger or hatred. Sariputta's mind is like the great earth, like a
threshold, like a pool of still water." So saying, [181] he joined
the connection, and preaching the Law, pronounced the following
Stanza,
95. Like the earth, he is not troubled; like a threshold, such is the virtuous;
He is like a pool of water free from mud. The rounds of existence do not exist
for such a man.
VIL7. THE LOSS OF AN EYE ^
His thoughts are calm. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to a
novice of the Elder Tissa. [182]
The story goes that a certain youth of station, residing at Kosambi,
retired from the world and became a monk in the Religion of the
Teacher. After making his full profession, he was known as Elder
Kosambivasi Tissa. After he had kept residence during the season
of the rains at Kosambi, his supporter brought a set of three robes
and offerings of ghee and jagghery and laid them at his feet. Said
the Elder to him, "What are these, lay disciple.?" "Reverend Sir,
have you not kept residence with me during the season of the rains?
1 Text: N ii. 182-186.
206 Book 7, Story 7 Dhammapada 96 [N.2.i82i6-
Those who keep residence in our monastery always receive these
offerings; pray accept them, Reverend Sir." "Never mind, lay dis-
ciple, I have no need of them." "Why is that. Reverend Sir.?" "I
have no novice to perform the usual offices for me, brother." "Rev-
erend Sir, if it be true that you have no novice to minister to your
needs, my son will become your novice." The Elder graciously ac-
cepted the offer. The lay disciple brought his own son, but seven
years old, to the Elder, and committed him into the Elder's hands,
saying, "Pray receive him into the Order, Reverend Sir." The Elder
moistened the boy's hair, taught him the Formula of Meditation on
the first five of the Constituent Parts of the Body, [183] and received
him into the Order. The instant the razor touched his hair, he at-
tained Arahatship, together with the Supernatural Faculties.
The Elder, having received the youth into the Order, remained
there for a fortnight. Then, deciding to visit the Teacher, he directed
the novice to take the requisites, and set out on his journey. On the
way he entered a certain monastery. The novice obtained lodging for
the Elder and looked after it for him. While he was thus engaged,
it grew dark and he was therefore unable to provide a lodging for
himself. When the time came for the novice to wait upon the Elder,
the novice approached the Elder and sat down. The Elder asked the
novice, "Novice, have you not neglected to provide yourself with
lodging.'^" "Reverend Sir, I have had no opportunity to look after a
lodging for myself." "Well then, remain with me. It will inconven-
ience you to lodge outside in the place reserved for visitors." So say-
ing, the Elder taking him with him, entered his own lodging. Now
the Elder had not yet attained the Fruit of Conversion, and as soon
as he lay^down, fell asleep. Thereupon the novice thought to himself,
"To-day is the third day during which I have occupied the same
lodging with my preceptor. If I lie down to sleep the Elder will
commit the offense of sleeping in common. Therefore I will spend the
night sitting up." So assuming a cross-legged posture near the bed of
his preceptor, he spent the night sitting up.
The Elder rose at dawn and said to himself, "I must cause the
novice to go out." So he took a fan which was placed at the side of
the bed, struck the mat of the novice with the tip of the palm-leaf,
and then, tossing the fan into the air, said, [184] "Novice, go out."
The handle of the fan struck the novice in the eye and straightway
put out his eye. "What did you say. Reverend Sir.?" said the novice.
"Rise and go out," was the reply. The novice, instead of saying.
-N.2. 18516] The loss of an eye 207
"Reverend Sir, my eye has been put out," covered his eye with one
hand and went out. Moreover, when it was time for him to perform
his duties as novice, he did not say, "My eye has been put out," nor
did he remain seated, but covering his eye with one hand and taking
a hand-broom in the other hand, he swept out the privy and the
wash-room, after which, setting out water for washing the face, he
swept out the Elder's cell.
When he advanced to present the toothstick to the Elder, he pre-
sented it to him with only one hand. His preceptor said to him, "This
novice is not properly trained. Is it proper for a novice to present a
toothstick to teachers and preceptors with one hand.^^" "Reverend
Sir, I know perfectly well what is the proper form, but one of my hands
is not disengaged." "What is the matter, novice.f*" Then the novice
told him the whole story, beginning at the beginning. When the
Elder heard his story, he was deeply moved and said to himself, "Oh,
what a grievous thing I have done!" Then he said to the novice,
"Pardon me, most excellent youth; I did not know this. Be my refuge."
And extending his clasped hands in an attitude of reverent salutation,
he crouched on the ground before the feet of a seven-year-old novice.
Then said the novice to him, "It was not for this purpose, Reverend
Sir, that I spoke. [185] I said this for the purpose of sparing your
feelings. You are not to blame in this matter and neither am I.
The round of existences alone is to blame for this.^ It was because
I wished to spare you remorse that I did not tell you the real facts."
The novice tried to comfort the Elder, but he would not be com-
forted. Overcome with remorse, he took the novice's requisites and
proceeded to the Teacher. As the Teacher sat, he observed him
approaching. The Elder went to the Teacher, saluted him, and
exchanged friendly greetings with him. The Teacher asked him,
"Monk, is everything well with you.^ I trust that you have suffered
no excessive discomfort." The Elder replied, "All is well with me.
Reverend Sir. I have suffered no excessive discomfort. But here is
a young novice whose good qualities surpass anything I have ever
seen." "Why, what has he done, monk.^" Thereupon the Elder told
him the whole story, beginning at the beginning and concluding as
follows, "Reverend Sir, when I asked him to pardon me, he said this
to me, *You are not to blame in this matter and neither am I. The
round of existences alone is to blame for this. Be not disturbed*'
1 Cf . Story ix. 10.
208 Book 7, Story 8, Dhammapada 97 [N.2.i85i6-
Thus he tried to comfort me, appearing to cherish neither anger nor
hatred towards me. His good quaHties surpass anything I have ever
seen." Said the Teacher to the Elder, "Monk, those who have rid
themselves of the Depravities cherish neither anger nor hatred towards
anyone. On the contrary, their senses are in a state of calm and their
thoughts are in a state of calm." So saying, he joined the connection
and preaching the Law, pronounced the following Stanza,
96. His thoughts are calm, his speech is calm, his deeds are calm;
Such is the calm of one who has obtained Deliverance by Right Knowledge.
VII. 8. NOT BY THE FAITH OF ANOTHER '
That man who is free from credulity. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to Elder Sariputta. [186]
For one day thirty forest-dwellers approached the Teacher, paid
obeisance to him, and sat down. The Teacher, seeing that they pos-
sessed the requisite faculties for attaining Arahatship, addressed Elder
Sariputta as follows, "Sariputta, do you believe that the quality of
faith, when it has been developed and enlarged, is connected with
the Deathless and terminates in the Deathless .f^" In this manner the
Teacher questioned the Elder with reference to the Five Moral
Qualities.
Said the Elder, "Reverend Sir, I do not go by the faith of the Ex-
alted One in this matter, that the quality of faith, when it has been
developed and enlarged, is connected with the Deathless and terminates
in the Deathless. But of course, Reverend Sir, those who have not
known the Deathless or seen or perceived or realized or grasped the
Deathless by the power of reason, such persons [187] must of necessity
go by the faith of others in this matter; namely, that the faculty of
faith, when it has been developed and enlarged, is connected with the
Deathless and terminates in the Deathless." Thus did the Elder
answer his question.
When the monks heard this, they began a discussion: "Elder
Sariputta has never really given up false views. Even to-day he
refused to believe even the Supremely Enlightened One." When the
Teacher heard this, he said, "Monks, why do you say this.f^ For I
1 Text: N ii. 186-188.
-N.2. 18817]
Not by the faith of another
209
asked Sariputta the following question, *Sariputta, do you believe
that without developing the Five Moral Qualities, without develop-
ing Tranquillity and Spiritual Insight, it is possible for a man to realize
the Paths and the Fruits?' And he answered me as follows, * There
is no one who can thus reahze the Paths and the Fruits.' Then I
asked him, *Do you not beHeve that there is such a thing as the ripen-
ing of the fruit of almsgiving and good works? Do you not believe
in the virtues of the Buddhas and the rest?' But as a matter of fact,
Sariputta walks not by the faith of others, for the reason that he has,
in and by hhnself , attained states of mind to which the Paths and the
Fruits lead, by the power of Spiritual Insight induced by Ecstatic
Meditation. Therefore he is not open to censure." So saying, he
joined the connection, and preaching the Law, pronounced the follow-
ing Stanza,
97. That man who is free from creduhty, who knows the Uncreate, who has brought
rebirth to an end.
Who has put an end to every occasion of good and evil, who has renounced all
desires, that man is the greatest of men.
VII. 9. ELDER REVATA OF THE ACACIA FOREST ^
In a village. This religious instruction was given by the Teacher
while he was in residence at Jetavana with reference to the Elder
Khadiravaniya Revata. [188]
9 a. Revata becomes a monk
When the Venerable Sariputta renounced eighty-seven crores of
treasure and became a monk, three sisters of his, Cala, Upacala, and
Sisupacala, and two brothers, Cauda and Upasena, entered the
Religious Life and the youth Revata alone remained at home. His
^ This story is made up of three independent stories, with a fourth story implied.
In 9 a (text: ii. 188^^-192^) Revata becomes a monk and retires to the forest. Parallels:
Thera-Gdthd Commentary, xlii; Anguttara Commentary on Etadagga Vagga, Story of
Revata. In 9 b (text: ii. 192^-195^3) ^j^^ Buddha visits Revata, and the monks are
entertained by forest-spirits through Sivali's merit. Parallels: Thera-Gdthd Com-
mentary, Ix; Anguttara Commentary on Etadagga Vagga, Story of Slvali. 9 c (text: ii.
196-200) is the story of Sivali's past deeds. Parallels: Jdtaka 100: i. 409; Anguttara
Commentary on Etadagga Vagga, Story of Slvali. For the story of Sivali's birth, see
Dhammapada Commentary, xxvi. 31; Uddna, ii. 8: 15-18; Jdtaka 100: i. 407-408;
Thera-Gdthd Commentary, Ix; Anguttara Commentary on Etadagga Vagga, Story of
Sivali. Text: N ii. 188-200.
210 Book 7, Story 9, Dhammapada 98 [N.2.I8817-
mother thought to herself, [189] "My son Upatissa has renounced
all this wealth and become a monk; three sisters of his and two
brothers of his have entered the Religious Life; Revata alone remains
at home. Should he make a monk of Revata also, all this wealth will
be lost and the family stock will be uprooted. I will get him married
while he is yet a mere boy."
On his return the Elder Sariputta addressed the monks as follows,
"Brethren, should Revata come here desiring to become a monk, you
are to make a monk of him the moment he arrives; my mother and
father hold false views; why should their permission be asked .^^ I
myself am Revata's mother and father."
When the boy Revata was only seven years old, his mother made
preparations for his marriage. She selected a girl of good family,
appointed a day for the wedding, adorned the boy with handsome
garments and costly ornaments, and accompanied by a large retinue,
accompanied him to the house of the girl's parents. The kinsfolk of
both parties were present at the festivities, and placing their hands
in a bowl of water, pronounced blessings and wished them prosperity,
saying to the bride, "May you behold the Truth your grandmother
beheld; may you live long, even as your grandmother."
The youth Revata thought to himself, "What do they mean by
'the Truth her grandmother beheld'.^" And he asked them, "Which
woman is her grandmother.^^" They said to him, "Sir, do you not
see that woman a hundred and twenty years old with broken teeth
and gray hair, [190] full of wrinkles, her body marked with moles,
crooked as a A-shaped rafter .^^ That is her grandmother." "But
will my wife look like that some day.?" "Sir, she will if she lives."
Revata thought to himself, "Can it be that even so beautiful a body
as that of my wife will so change for the worse through old age.^^ This
must be what my brother Upatissa saw. This very day it behooves
me to run away and become a monk."
Kinsmen assisted the youth and his bride to enter a carriage, and
they started out all together. When they had gone a little way, Revata
informed them that he wished to relieve himself and said, "Just stop
the carriage and I will step out and return immediately." He stepped
out of the carriage, went into a certain thicket, remained there a
little while, and then returned. A second and a third time he made
the same excuse, stepped down from the carriage, and climbed back
again. His kinsmen made up their minds, "Doubtless these calls of
nature are habitual with him," and therefore did not keep close watch
-N.2.1927]
Elder Revata of the acacia forest
211
of him. When they had gone a httle way farther, he made the same
excuse, stepped down out of the carriage, and saying, "You drive on
ahead; I will follow after you slowly," disappeared in the direction
of a thicket. When his kinsmen heard him say, "I will follow after
you," they drove on ahead. [191]
Now in this region lived thirty monks; and when Revata had
made good his escape, he went to them, paid obeisance to them, and
said, "Reverend Sirs, receive me into the Order." "Brother, you are
adorned with all the adornments; we know not whether you are a
king's son or a courtier's son; how can we receive you into the Order? "
"Don't you recognize me. Reverend Sirs.?" "We do not, brother."
"I am the youngest brother of Upatissa." "Who is this 'Upatissa'.?"
"It is just as I say. Reverend Sirs; the reverend monks call my
brother *Sariputta,' and therefore do not know who is meant when
the name * Upatissa' is mentioned." "Why, are you the youngest
brother of Sariputta.?" "Yes, Reverend Su-." "Well then, come!
This is the very thing your brother enjoined upon us." So they re-
moved his jewels, received him into the Order, and sent word to the
Elder.
When the Elder received the message, he said to the Exalted One,
"Reverend Sir, since the forest-monks have sent me word, * Revata
has been received into the Order,' I should like to go and see him and
then return." The Teacher withheld his permission, saying to him,
"Remain here for the present, Sariputta." But after a few days the
Elder made the same request, and the Teacher withheld his per-
mission as before, saying, "Remain here for the present, Sariputta;
we will go there together later."
The novice said to himself, "If I continue to reside here, [192]
my kinsmen will follow me and summon me to return home." There-
fore he obtained from the monks a Formula of Meditation as far as
Arahatship, took bowl and robe, and set out on his alms-pilgrimage.
After journeying a distance of thirty leagues he came to an acacia
forest, and there he took up his residence for the season of the rains.
Before the three months of the rainy season had passed, he attained
Arahatship together with the Supernatural Faculties.
9 b. The Buddha visits Revata
After the terminal festival the Elder Sariputta again requested
the Teacher to permit him to go to his brother. The Teacher said.
212 Book 7, Story 9. Dhammapada 98 [N.2.1927-
"We too will go, Sariputta," and set out with five hundred monks.
When they had gone a little way, the Elder Ananda, standing at a
fork in the road, said to the Teacher, "Reverend Sir, there are two
roads to the place where Revata resides: one is protected and is
sixty leagues long and men live thereon; the other is a direct route,
thirty leagues long, infested by evil spirits; which one shall we take?"
"Well, Ananda, did Sivali accompany us?" "Yes, Reverend Sir."
"If Sivali is with us, take the direct route by all means." We are told
that the Teacher did not say, "I will see to it that you are provided
with broth and rice; take the short route," because he knew within
himself, "This is the place where each of these monks will receive
gifts that are the fruit of a work of merit;" therefore he said, "If
Sivali is with us, take the direct route."
As soon as the Teacher set foot on that road, the forest-deities,
thinking to themselves, "We will do honor to the noble Elder Sivali,"
erected rest-houses a league apart, all along the route; and permitting
the monks to go no farther than a league, they rose early in the morn-
ing, [193] and taking heavenly broth, rice, and other provisions, they
went about asking, "Where is the noble Elder Sivali seated?" The
Elder presented to the Congregation of Monks presided over by the
Buddha the alms they brought him. Thus the Teacher, together
with his retinue, went a long and difficult journey of thirty leagues,
enjoying the fruit of the merit acquired by one Elder, Sivali.
As soon as the Elder Revata learned that the Teacher was approach-
ing, he created by magic a Perfumed Chamber for the Exalted One,
and likewise for the monks five hundred pinnacled residences, five
hundred covered walks, and five hundred night-quarters and day-
quarters. The Teacher spent an entire month there as his guest,
enjoying during his stay the fruit of the merit of a single Elder,
Sivali.
But there were two old monks living there who, when the Teacher
entered the acacia forest, said to themselves, "How will this monk
be able to perform his meditations while engaged in all this new work?
The Teacher shows favoritism to one who is the youngest brother
of Sariputta in coming to live with the builder of all this new work."
As the Teacher surveyed the world on the morning of that day,
he saw those two monks and became aware of their disposition of
mind. So when he had resided there for a month and the day came for
him to depart, he resolved that those monks should forget to take
with them their measure of oil and their water- vessel and their sandals.
-N .2. 1959] Elder Revata of the acacia forest 213
Accordingly when he came to depart, withdrawing just beyond the
entrance to the monastery, he sent forth his magical power. [194]
Straightway those monks exclaimed, "I have forgotten this and
that;" "I have forgotten it too;" and both turned to retrace their
steps. But they were unable to find the place where they had left
their belongings, and as they wandered about, the thorns of the
acacia-trees pierced their feet. Finally they saw their belongings
hanging on the branch of an acacia- tree and taking them with them,
departed.
The Teacher with the Congregation of Monks remained for yet
another month, enjoying the fruit of the merit of the Elder Sivali,
and then went into residence at Pubbarama. Those two old monks
bathed their faces early in the morning and said, "Let us go to the
house of Visakha the giver of alms to pilgrims and drink broth."
So they went there and sat down, drinking broth and eating hard
food. Visakha asked them, "Reverend Sirs, did you accompany the
Teacher to the place where the Elder Sivali resides?" "Yes, lay
disciple." "A charming place. Reverend Sirs, where the Elder resides."
"Where does its charm come in.? It's a jungle of acacia- trees full of
white thorns, lay disciple, fit only for ascetics to live in."
Shortly afterwards two young monks came to the door. The lay
disciple provided them with broth and hard food and asked them the
same question. They replied, "Lay disciple, it is impossible to describe
in words the Elder's place of residence; it is like the heavenly palace
Sudhamma, formed by magical power." The lay disciple thought to
herself, "The visiting monks who came first said one thing and these
monks say quite another. It must be that when the Teacher sent
forth his magical power, the visiting monks who came first forgot
something and had to go back again; on the other hand these monks
[195] must have gone there at the time when it was fashioned and
perfected by magical power. Knowing the true explanation by her
own wisdom, she waited, saying, "I will ask the Teacher when he
comes."
At that very moment the Teacher, surrounded by the Congrega-
tion of Monks, came to the house of Visakha and sat down in the
seats prepared for them. Visakha reverently ministered to the
Congregation of Monks presided over by the Buddha and at the end
of the meal paid obeisance to the Teacher and asked him the follow-
ing question, "Reverend Sir, some of the monks who accompanied
you say, *The place where the Elder Revata resides is a forest, a
214
Book 7, Story 9, Dhammapada 98 [N. 2. 1959-
jungle of acacias;' others say that it is a charming place; what is the
explanation of this?" The Teacher replied, "Lay disciple, whether
it be in a village or in a forest, or in what place soever Arahats reside,
that place is full of delight." And joining the connection, he preached
the Law by pronouncing the following Stanza,
98. In a village it may be, or in a forest, on the sea, or on dry land;
No matter where the Arahats reside, that spot is full of delight. [196]
At another time the monks began a discussion. "Brethren, why
was it that the Elder Sivali remained for seven days and seven months
and seven years in his mother's womb.? Why was it that he was tor-
mented in Hell.'^ How did he come to reach the pinnacle of gain and
honor .f^" The Teacher heard the discussion, asked them what it was
about, and when they told him, related the story of the Venerable
Elder's deed in a former existence.
9 c. Story of the Past : The offering of honey and the siege of a city
Monks, ninety-one cycles of time ago the Exalted Vipassi appeared
in the world, and on a certain occasion making an alms-pilgrimage in
the country, returned to the city of his father. The king prepared
hospitable offerings for the Congregation of Monks presided over by
the Buddha and sent word to the citizens, "Come and share in my
offerings." Having done so, they made up their minds, "We will give
offerings yet more abundant than those given by the king." So they
invited the Teacher, prepared offerings on the following day, and
sent an invitation to the king. The king came and seeing their offer-
ings, invited the Teacher for the following day, saying to himself, "I
will give offerings yet more abundant than these." But the king could
not outdo the citizens, nor the citizens the king; the sixth time the
citizens resolved, "To-morrow we will give such offerings that it will
be impossible for the king to say that this or that is lacking in our
offerings." So on the following day they prepared offerings, and look-
ing to see what might be lacking, [197] they observed that there
was plenty of honey in cooked form, but no fresh honey. Therefore
they sent men out of the four gates of the city to seek fresh honey,
providing each man with a thousand pieces of money.
Now it happened that a certain countryman, going to see the vil-
lage headman, caught sight of a honeycomb on the branch of a tree
by the side of the road. Driving the flies away, he cut off the branch
and taking honeycomb, branch and stick, he entered the city, intending
-N. 2. 1997] Elder Revata of the acacia forest
215
to give it to the village headman. One of the men who had been sent
out to seek fresh honey saw him and asked him, "Sir, is that honey
for sale?" "No, master, it is not for sale." "Never mind, take this
penny and give me the honey." The countryman thought to himself,
"This honeycomb is not worth even a farthing, but this man offers me
a penny for it. I suppose he has a great many pennies; I had best
raise the price." So he replied, "I will not give it to you for that."
"Well then, take twopence." "I will not give it to you for so little as
twopence." The countryman continued to raise the price until
finally the man offered him a thousand pieces of money, whereupon
he let him have the honey.
Then he said to the man, [198] "Are you crazy, or have you no way
of spending your money.? This honey isn't worth a farthing, but you
offer me a thousand pieces of money for it; what is the explanation of
this.?" "That is perfectly true, sir; but I have some use for this
honey and I will tell you what it is." "What is it, master.?" "We
have prepared bounteous offerings for the Buddha Vipassi and his
retinue of sixty-eight thousand monks, but we have no fresh honey;
that is why I want it." "If that is the case, I will not sell it for a
price; if I may receive the merit of the offering, I will give it to you."
When the man returned and related the incident to the citizens, the
citizens, impressed with the firm faith of the giver, assented, saying,
"Good! good! let Kim receive the merit of the offering."
So the citizens provided seats for the Congregation of Monks
presided over by the Buddha, gave them broth and hard food, and
then had a great silver vessel brought and strained the honeycomb.
The same man also brought a pot of curds as a present, poured the
curds also into the vessel, mixed them with the honey, and offered the
food to the Buddha and to the Congregation of Monks over which
he presided. All took as much as they required and there was more
than enough for all. [199]
(We must not ask ourselves the question, "How was it that so little
food sufficed for so many.?" For this was brought about by the super-
natural power of the Buddha; and the power of a Buddha is incon-
ceivable. "He who ponders the Four Inconceivables will go mad.")
Having wrought a good work so slight, the countryman was re-
born, when the term of life allotted to him had come to an end, in the
World of the Gods. After passing through the round of existence for
a very long period of time, he passed at length from the World of the
Gods and was reborn as the Prince Royal of Benares. On the death
216 Book 7, Story 9, Dhammapada 98 [N.2.1997-
of the king his father, he succeeded to the throne. Straightway
resolving, "I will take a certain city," he invested the city and sent
word to the citizens, "Give me battle or the kingdom." They replied,
"We will give neither battle nor the kingdom." So saying, they
went forth from the lesser gates, procured firewood, water, and so
forth, and did all that was necessary to maintain a defense. The
king guarded the four principal gates and besieged the city for seven
months and seven years.
Now his mother asked what her son was doing, and on learning
the facts, said, "My son is a simpleton. Go tell him to close the lesser
gates and blockade the city completely." When the king received
his mother's message, he did as she told him to. The citizens were
unable any longer to leave the city, and on the seventh day killed their
own king and gave the kingdom to the hostile king. Because he com-
mitted this act, he was reborn at the end of his life in the Hell of
Avici. [200] After suffering torment in this Hell until this great earth
was elevated a league, because he closed the four lesser gates, he passed
from that existence, was conceived in the womb of his mother, and
remained in her womb for seven months and seven years, lying across
the mouth of the womb for seven days. Thus, monks, through the
demerit acquired by Sivali in besieging the city at that time, he was
tormented in Hell for so long a period; and because he closed the
lesser gates, when he was conceived in the womb of his mother, he
remained in her womb for so long a time; because he gave the fresh
honey in alms, he reached the pinnacle of gain.
Again another day the monks began a discussion. "How great
was the novice's gain! How great was the merit through which one
man was able to erect for five hundred monks five hundred pinnacled
residences!" The Teacher came in and asked them, "Monks, what is
it that you are sitting here now talking about .'^" When they told him,
he said to them, "Monks, my son is attached neither to good nor to
evil; he has renounced both." So saying, he pronounced the follow-
ing Stanza in the Brahmana Vagga,
412. Whosoever in this world has escaped from the bonds of good and of evil.
Whosoever is free from sorrow, free from defilement, free from impurity, him I
call a Brahman.
-N. 2. 20216
A courtezan tempts a monk
217
VII. 10. A COURTEZAN TEMPTS A MONK ^
Delightful are the woods. This religious instruction was given by
the Teacher while he was in residence at Jetavana with reference to
a certain woman. [201]
We are told that a certain monk who lived by his alms-bowl, got a
Subject of Meditation from the Teacher and retired to a dilapidated
pleasure garden for the purpose of meditation. Now a certain cour-
tezan made an assignation with a man, saying, "I will go to such
and such a place and you meet me there." The woman kept the
assignation, but the man did not. For some time she watched in
vain the path by which she expected him to come. Finally, disap-
pointed at his failure to keep his assignation, she strolled hither and
thither and went into the pleasure garden. There she saw the monk
sitting cross-legged. Looking this way and that, and seeing no one
else about, she said to herself, "Here is a man; I will throw his thoughts
into confusion." So standing in front of the monk, she took down her
undergarment several times and put it on again, unloosened her hair
and bound it up again, and clapped her hands and laughed. The
Elder became excited; his whole body, in fact, was suffused with
excitement. "What does this mean.^" thought he.
The Teacher considered within himself, "A monk obtained a
Subject of Meditation from me and went forth to perform his medita-
tions. How is he getting on.^" Seeing that woman, and observing
her evil conduct, and perceiving that her evil conduct was upsetting
the Elder, still remaining seated in his Perfumed Chamber, he spoke
as follows, [202] "Monks, there is no delight where those abide who
seek after their lusts. But where those abide who are free from passion,
that place is full of delight." So saying, he sent forth a radiant
image of himseK, and instructing the Elder in the Law, pronounced
the following Stanza,
99. Delightful are the woods; where the man of the world finds no delight,
There they that are free from passion find delight, not they that seek after their
lusts.
At the conclusion of the Stanza that Elder, seated as he was,
attained Arahatship, together with the Supernatural Faculties.
1 Cf. Story xxvi. 32. Text: N ii. 201-202.
BOOK VIII. THOUSANDS, SAHASSA VAGGA
VIII. 1. A PUBLIC EXECUTIONER ^
Though a speech consist of a thousand words. This religious in-
struction was given by the Teacher while he was in residence at
Veluvana with reference to Copper-tooth, a public executioner. [203]
We are told that five hundred thieves less one made a living by
plundering villages and other acts of violence. Now a certain man
with copper-colored teeth and tawny skin, his body covered with
scars, came to them and said, "Let me also live with you." They
took him to the ringleader of the thieves, saying, "This man also
wishes to live with us." The ringleader of the thieves looked at the
man and thought to himself, "This man's nature is inordinately
cruel. He is capable of cutting out the breast of his mother and eating
it, or of drawing the blood from the throat of his father and drinking
it." Therefore he refused his request, saying, "It will not do for this
man to live with us."
Although he had thus been refused admission to the band of thieves,
he went and won the favor of a certain pupil of the ringleader by his
courteous attentions to him. This pupil took the man with him,
approached the ringleader of the thieves, and said to him, "Master,
this man is a dutiful servant of ours; bestow your favor on him."
Having made this request, he turned the man over to the ringleader
of the thieves. [204]
One day the citizens joined forces with the king's men, captured
those thieves, took them to court, and arraigned them before the lords
of justice. The justices ordered their heads to be chopped off with an
axe. "Who will put these men to death .J^" said the citizens. After
a thorough search they were unable to find a single man who was
willing to put them to death. Finally they said to the ringleader of
the thieves, "You put these men to death, and we will spare your life
and give you a rich reward besides. You kill them." But because
1 Text: N. ii. 203-209.
-N.2.20517]
A public executioner
219
they had lived with him, he also was unwilling to put them to death.
In like manner also all of the five hundred less one refused when asked.
Last of all they asked that scarred, tawny, copper-tooth. "Yes, in-
deed," said he, consenting. So he put to death all the thieves, and
in return received his life and rich gifts besides.
In like manner also they brought in five hundred thieves from the
country to the south of the city and arraigned them before the jus-
tices. When the justices ordered their heads to be chopped off, they
asked each thief, beginning with the ringleader, to put his companions
to death, but found not a single one willing to act as executioner.
Then they said, "The other day a certain man put five hundred thieves
to death. Where is he?'* "We saw him in such and such a place,"
was the reply. So they summoned him and said to him, "Put these
men to death, and you will receive a rich reward." "Yes, indeed,"
said he, consenting. So he put them all to death and received his
reward.
The citizens consulted together and said, "This is a most excellent
man. We will make him permanent executioner of thieves." So
saying, they gave him the post. [205] Later on, they brought in
five hundred thieves also from the west and still later five hundred
also from the north, and he put them all to death. Thus he put to
death two thousand thieves brought in from each of the four cardinal
points. As time went on, and one or two men were brought in each
day, he put them all to death. For a period of fifty-five years he acted
as public executioner.
In old age he could no longer cut off a man's head with a single
blow, but was obliged to deliver two or three blows, causing much
unnecessary suffering to the victims. The citizens thought to them-
selves, "We can get another executioner of thieves. This man sub-
jects his victims to much unnecessary torture. Of what use is he any
longer.^ " Accordingly they removed him from his office. During his
term of oflSce as executioner of thieves, he had been accustomed to
receive four perquisites: old clothes for him to wear, milk-porridge
made with fresh ghee for him to drink, jasmine flowers where-
with to deck himself, and perfumes wherewith to anoint himself.
But these four perquisites he received no longer. On the day he was
deposed from office, he gave orders that milk-porridge should be
cooked for him. And taking with him old clothes and jasmine flowers
and perfumes, he went to the river and bathed. Having so done, he
put on the old clothes, decked himself with garlands, anointed his
^20 Book 8y Story 1, Dhammapada 100 [N.2.20517-
limbs, and went home and sat down. They set before him milk-
porridge made with fresh ghee [206] and water for rinsing the hands.
At that moment Elder Sariputta arose from a state of trance.
Said he to himself, "Where ought I to go to-day?" Surveying his
rounds for alms, he saw milk-porridge in the house of the former exe-
cutioner. Considering within himself, "Will this man receive me
kindly.?" he became aware of the following, "This excellent man will
receive me kindly and will thereby gain a rich reward." So the Elder
put on his robe, took his bowl, and showed himseK at the door of the
former executioner's house.
When the man saw the Elder, his heart was filled with joy. Thought
he to himself, "For a long time I have acted as executioner of thieves,
and many are the men I have put to death. Now milk-porridge has
been prepared in my house, and the Elder has come and stands at
my threshold. Now ought I to present alms to his reverence." So
he removed the porridge which had been set before him, approached
the Elder, and paid obeisance to him. And escorting him into his
house, he provided him with a seat, poured the milk-porridge into
his bowl, spread fresh ghee thereon, and standing beside him, began to
fan him.
Now not for a long time had he tasted milk-porridge, and therefore
desired greatly to drink thereof. The Elder, knowing his desire, said
to him, "Lay disciple, drink your own porridge." The man placed
the fan in the hand of another and d-rank the porridge. The Elder
said to the man who was fanning him, "Go fan the lay disciple in-
stead." So while he was being fanned, he filled his belly with porridge,
and then went and resumed fanning the Elder. When the Elder had
finished his meal, [207] he took his bowl.
When the Elder began the words of thanksgiving to his host, the
man was not able to fix his mind on the Elder's discourse. The Elder,
observing this, said to him, "Lay disciple, why is it that you are not
able to fix your mind on my discourse.^^" "Reverend Sir, for a long
time I have done deeds of cruelty; I have put many men to death.
It is because I keep recalling my own past deeds, that I am unable
to fix my mind on your reverence's discourse." The Elder thought to
himself, "I will play a trick on him." So he said to the man, "But
did you do this of your own free will, or were you made to do it by
others?" "The king made me do it. Reverend Sir." "If that is the
case, lay disciple, what wrong did you do?" The bewildered disciple
thought, "According to what the Elder says, I have done no wrong."
-N. 2. 20817]
A public executioner
221
Said he to the Elder, "Very well. Reverend Sir, continue your
discourse."
As the Elder pronounced the words of thanksgiving, the man's
mind became tranquil; and as he listened to the Law, he developed
the quality of patience, and progressed in the direction of the Path of
Conversion. When the Elder had completed the words of thanks-
giving, he departed. The lay disciple accompanied him a little way
and then turned back. As the lay disciple was returning, an ogress
came along in the form of a cow, struck him with her shoulder, and
killed him. So he died and was reborn in the World of the Tusita gods.
The monks began a discussion in the Hall of Truth: "He who was
an executioner of thieves, he who for fifty-five years committed acts
of cruelty, to-day was relieved of his office, to-day gave alms to the
Elder, to-day met death. Where was he reborn.^ " The Teacher came
in and asked them, "Monks, what are you sitting here now talking
about.^" When they told him, [208] he said, "Monks, he has been
reborn in the World of the Tusita gods." "What say you, Reverend
Sir? he who killed men for so long a time has been reborn in the
World of the Tusita gods.^ " " Yes, monks. A great and good spiritual
counselor did he receive. He heard Sariputta preach the Law, and
profiting thereby, acquired knowledge. When he departed from this
existence, he was reborn in the World of the Tusita gods." So saying,
he pronounced the following Stanza,
He who was executioner of thieves in the city listened to words well spoken.
Gained patience accordingly, went to heaven, and is in joy.
"Reverend Sir, there is no great power in words of thanksgiving,
and this man had done much wrong. How could he gain Specific
Attainment with so little.'*" The Teacher replied, "Monks, do not
measure the Law I have preached as being little or much. One saying
possessed of meaning is of surpassing merit." So saying, he instructed
them in the Law by pronouncing the following Stanza,
100. Though a speech consist of a thousand words, if the sentences lack meaning.
Better were a single sentence full of meaning, which if a man hear, he is at peace.
222
Book 8, Story 2, Dhammapada 101 [N. 2. 20912-
VIII. 2. CONVERSION OF BAHIYA DARUClRIYA ^
Though a Stanza consist of a thousand words. This religious in-
struction was given by the Teacher while he was in residence at Jeta-
vana with reference to the Elder Bahiya Daruciriya.
For once upon a time a party of men put to sea in a boat. When
they were well out to sea, the boat sprang a leak. [210] Thereupon
all of the men, with a single exception, became food for fishes and tor-
toises. Only one man, who seized a plank and struggled with all his
might, succeeded in reaching land near Supparaka Port. When he
came to land, he lacked both under and upper garments. So for lack
of anything better, he wrapped himself with dry twigs and sticks and
bark, and obtaining a potsherd from the royal household, went to
Supparaka Port. All who saw him gave him broth, rice-porridge and
other kinds of food, and did reverence to him, saying, "This is some
Arahat."
Thought he, "If I clothe myself in under and upper garments of
fine texture, I shall no longer receive gain and honor." Therefore he
avoided such garments, using only the bark of trees to clothe himself
withal. As many persons greeted him with the salutation "Arahat!
Arahat!" the following consideration presented itself to his mind,
"Am I perhaps one of those who are Arahats in this world, or who have
entered the Path leading to Arahatship.^^" Thereupon a certain
thought occurred to a deity who was a former blood-relative of his.
2 a. Digression : Story of the Past
By "former blood-relative" is meant one who formerly practiced
meditation with him. It appears that in former times, when the religion
of Kassapa Possessed of the Ten Forces was disappearing from the
earth, seven monks, observing with regret a change for the worse in
the conduct of probationers, novices, and others, said to themselves,
"So long as our religion has not yet disappeared, we will make our own
salvation sure." So after reverencing their golden shrine, they en-
tered the forest, and seeing a certain mountain, [211] they said,
"Let those who still cherish attachment for the life of this world
turn back; let those who have rid themselves of attachment ascend
1 This story is derived from Uddna, i. 10: 6-9. Cf. also Anguttara Commentary on
Etadagga Vagga, Story of Bahiya Daruciriya. Text: N ii. 209-217.
-N.2.21211] Conversion of Bdhiya Ddruciriya
223
this mountain." Thereupon they set up a ladder, and all of them as-
cended the mountain, whereupon they kicked the ladder down and
devoted themselves to meditation. After but a single night had
passed, one of them, the Elder of the Assembly, attained Arahatship.
The Elder of the Assembly chewed a toothstick of betel at Lake
Anotatta, rinsed his mouth, brought food from North Kuru and said
to those monks, "Brethren, chew this toothstick, rinse your mouths,
and then eat this food." But this they refused to do, saying, "But,
Reverend Sir, did we make the following agreement, 'All shall eat the
food brought by him who first attains Arahatship'.?" "We made no
such agreement, brethren." "Well then, if, like you, we also develop
Specific Attainment, we will bring food for ourselves and eat it."
On the second day the Second Elder attained the Fruit of the Third
Path, whereupon he likewise brought food to the monks and invited
them to eat it. But they said, "But, Reverend Sir, did we agree not
to eat the food brought by the Chief Elder, but to eat that which should
be brought by a subordinate Elder.? " "We did not so agree, brethren."
"In that case, if, like you, we also develop Specific Attainment, we
shall be able by our own unaided efforts to provide ourselves with
food, and we shall so provide ourselves with food." Thus did they
refuse to eat the food he had brought.
Of the seven monks, the Elder of the Assembly who had attained
Arahatship passed into Nibbana, he who had attained the Fruit of
the Third Path was reborn in the Brahma world, [212] and the re-
maining five, unable to develop Specific Attainment, wasted and
withered away, died on the seventh day, and were reborn in the World
of the Gods. In the period of this present Buddha they passed from
that state of existence, and were reborn in various households. One
of them was King Pukkusati, one was Kumara Kassapa, one was
Daruciriya, one was Dabba the Malla, and one was the monk Sabhiya.
The term "former blood-relative" therefore refers to the monk who
was reborn in the Brahma world.
2. Conversion of Bahiya Daruciriya, concluded
To this denizen of the Brahma world, then, occurred the follow-
ing thought, "This man was associated with me in setting up the ladder
and in the ascent of the mountain and in the practice of meditation;
but now he has adopted false views, and by his present course of con-
duct he is in danger of perdition; I will stir him up." Accordingly
224
Book 8, Story 2, Dhammaj)ada 101 [N. 2. 21212-
he approached him and spoke thus, "Bahiya, you are not an Arahat,
nor have you entered the Path that leads to Arahatship; moreover
the course that you have adopted is not such that you will thereby
attain Arahatship or enter the Path that leads to Arahatship." As
Maha Brahma, poised in the air, spoke these words, Bahiya looked
upon him and thought to himself, "Oh, what a plight I am in! I
thought to myself, *I am an Arahat;' but yonder spirit says to me,
* You are not an Arahat, nor have you entered the Path that leads to
Arahatship.' [213] Is there perhaps any other Arahat in the world?"
Accordingly Bahiya asked the spirit, "Deity, are there perhaps
now in the world Arahats or those who have entered the Path leading
to Arahatship.?" Then the deity informed him as follows, "Bahiya,
there lies to the north a city named Savatthi; and there, at the pres-
ent time, dwells he that is the Exalted One, the Arahat of Arahats,
the Supremely Enlightened; and he that is the Exalted One, the
Arahat of Arahats, preaches the Truth of Arahatship."
As Bahiya listened in the night time to the speech of the deity,
he became greatly agitated in mind; and instantly departing from
Supparaka, in the space of one night he arrived at Savatthi. The entire
distance of a hundred and twenty leagues he traveled in the space of
one night; but when he went thus, he went by the supernatural power
of the deity. (Others would say, "by the supernatural power of the
Buddha.") At the moment when he arrived, the Teacher had en-
tered the city for alms. When Bahiya had breakfasted, he observed
many monks taking their exercise in the open air by walking up and
down, and he asked them, "Where is the Teacher now.^^" Said the
monks, "He has just entered Savatthi for alms." Then the monks
asked Bahiya, "But whence have you come.^^" "I have come from
Supparaka." "When did you leave Supparaka?" [214] "Yesterday
evening." "You have come a long way. Just sit down, bathe your
feet, anoint them with oil, and rest yourself a while. When the Teacher
returns you will see him." "Reverend Sir, I know not when the
Teacher may die, or when I may die myself. I came here in the space
of but a single night, neither stopping nor sitting down anywhere to
rest. I have come a journey of a hundred and twenty leagues. So
soon as I have seen the Teacher, I will rest myself."
When he had thus spoken, his body all of a tremble, he entered
Savatthi and beheld the Exalted One making his round for alms with
the incomparable grace of a Buddha. Said he to himself, "It is a
long time indeed since I have seen Gotama the Supremely Enlight-
-N. 2. 21511 ] Conversion of Bdhiya Ddruciriya
225
ened." And from the point where he had first seen him, he proceeded
with his body inchned in an attitude of profound reverence; even as
he stood in the street, he paid obeisance to him with the Five Rests,
and took him firmly by the ankles, and spoke thus to him, "Let the
Exalted One teach me the Law; let the Happy One teach me the
Law, that it may avail for a long time to come to my weKare and
salvation."
But the Teacher turned him away, saying, "You come out of due
season, Bahiya; I have entered among the houses for alms." When
Bahiya heard these words, he said, "Reverend Sir, as I have passed
through the round of existences, I have not before received material
food. I know not the hour when you or I shall die: teach me the
Law." But the Teacher turned him away the second time as before.
(This, we are told, was the thought that occurred to him, "From the
time this man first saw me, his whole body has been suffused with
joy; from the great shock of joy he has received, though he should
listen to the Law, he would not be able to comprehend it; [215] let
him remain for a time in a state of placid equanimity. Moreover,
by reason of the fact that he has come a journey of a hundred and
twenty leagues in but a single night, his weariness is great; just let
this subside.") Therefore did the Teacher turn him away twice. When
Bahiya put his request the third time, the Teacher, remaining where
he was in the street, said to him:
"Therefore, Bahiya, thus you must learn: In the seen, there can
be only what is seen; in the heard, there can be only what is heard;
in the thought, there can be only what is thought; in the known,
there can be only what is known. For, Bahiya, thus you must learn:
Since, Bahiya, for you, in the seen there can be only what is seen, in
the heard what is heard, in the thought what is thought, in the
known what is known, therefore you, Bahiya, are not here. Since
you, Bahiya, are not here, therefore you, Bahiya, are neither in this
world, nor in the next world, nor betwixt the two. This alone is the
end of suffering."
Even as Bahiya listened to the Teacher's discourse, he threw off all
the Depravities and obtained Arahatship, together with the Super-
natural Faculties. Straightway he asked the Teacher to admit him
to the Order. Upon this the Teacher asked him, "Have you bowl and
robe complete.^" "I have not bowl and robe complete," replied
Bahiya. Then said the Teacher to him, "Well then, seek bowl and
robe." So saying, the Teacher went his way.
226
Book 8y Story 2, Dhammapada 101 [N. 2.21511-
We are told that during the period of twenty thousand years
during which Bahiya practiced meditation, he never did a single
monk the favor of presenting him with bowl and robe; but that he
used to say, "A monk ought to provide himself with his own requi-
sites without looking to another; he ought through his own unaided
efforts to provide himself with food;" and that the Teacher, knowing
this, and knowing that for this reason he would not obtain bowl and
robe created by supernatural power, did not admit him to the Order
with the usual formula, "Come, monk!"
As Bahiya was seeking bowl and robe, a certain ogress in the form
of a heifer approached, struck him with her left shoulder, and deprived
him of life. The Teacher, after making his round for alms and after
eating his breakfast, came forth with a large company of monks, [216]
and saw the body of Bahiya lying prostrate on the dust-heap. Straight-
way he commanded the monks as follows, "Monks, bring a litter
which stands at the door of a certain house, carry the body of this
man out of the city, bum it, and erect a mound over the remains."
The monks did so, and having so done, returned to the monastery,
approached the Teacher, told him what they had done, and inquired
about the future state of the dead man.
Thereupon the Teacher announced that he had passed into Nib-
bana, and assigned him preeminence, saying, "Monks, preeminent
among my disciples and monks who are quick to learn the truth is
Bahiya Daruciriya." Then the monks asked him, "Reverend Sir,
you say, * Bahiya Daruciriya has attained Arahatship;' when did he
attain Arahatship?" "Monks, it was when he heard me preach the
Law." "But when did you preach the Law to him.^" "While I was
making my rounds for alms, standing in the middle of the street."
"Was not the discourse you delivered standing in the middle of the
street an extremely short one. Reverend Sir.^^ How was it that he
developed Specific Attainment after hearing so very little.^" Then
said the Teacher to them, "Monks, do not measure my Law as being
* little' or *much.' There is no virtue even in many thousands of
Stanzas. A single sentence of a Stanza, which contains the truth,
is better." And when he had thus spoken, he joined the connection,
and preaching the Law, he pronounced the following Stanza,
101. Though a Stanza consist of a thousand words, if the sentences lack meaning.
Better were a single sentence of a Stanza, which if a man hear he is at peace.
-N.2.2181S]
The maiden who married a thief
227
VIII. 3. THE MAIDEN WHO MARRIED A THIEF ^
Though one should recite a hundred Stanzas. This religious instruc-
tion was given by the Teacher while he was in residence at Jetavana
concerning Kundalakesi. [217]
A rich merchant of Rajagaha, it seems, had an only daughter who
was about sixteen years of age, and she was exceedingly beautiful and
fair to see. (When women reach this age, they burn and long for men.)
Her mother and father lodged her on the topmost floor of a seven-
storied palace in an apartment of royal splendor, and gave her only
a single slave-woman to wait upon her.^
Now one day a young man of station was caught in the act of rob-
bery. They bound his hands behind his back and led him to the place
of execution, scourging him with lashes at every cross-roads. The
merchant's daughter heard the shouts of the crowd, said to herself,
"What is that?" looked down from the top of the palace, and saw
him. [218]
Straightway she fell in love with him. So great, in fact, was her
longing for him that she took to her bed and refused to eat. Her
mother asked her, "What does this mean, my dear daughter.?"
"If I can have that young man who was caught in the act of commit-
ting robbery and who was led through the streets, life will be worth
living; if not, life is not worth living; I shall die here and now."
"Do not act in this manner, my dear daughter; you shall have some
one else for your husband, some one who is our equal in birth and
family and wealth." "I will have no one else; if I cannot have this
man I shall die."
The mother, unable to pacify her daughter, told the father; but
the father likewise was unable to pacify his daughter. "What is to
be done.?" thought he. He sent a thousand pieces of money to the
king's officer who had captuced the robber and who was accompanying
him to the place of execution, saying, "Take this money and send the
robber to me." "Very well!" said the king's officer. He took the
* Parallels: Anguttara Commentary
Commentary, xlvi: 99-102; Jdtaka 318
Vatthu Commentary, i. 1:
Text: N ii. 217-227.
2 Cf. the beginning of stories ii. 3, viii. 12, and ix. 8
JRAS., 1893, 771-785; Therv-Gatha
iii. 58-63; Jataka 419; iii. 435-438; Peta-
3-9; Kathdsaritsagara (Tawney's translation), ii. 493.
228 Booh 8, Story 3, Dhammapada 102-103 [N.2.21813-
money, released the robber, had another man put to death, and sent
word to the king, "The robber has been executed, your majesty."
The merchant gave his daughter in marriage to the robber. She
resolved to win the favor of her husband; and from that time on,
adorned with all her adornments, she prepared her husband's meals
with her own hand. After a few days the robber thought to himself,
"When can I kill this woman, take her jewels and sell them, and so
be able to take my meals in a certain tavern.? This is the way!"
He took to his bed and refused to eat. She came to him and asked,
"Are you in pain.^^" "Not at all, wife." "Then perhaps my mother
and father are angry with you.^^" "They are not angry with me,
wife." "What is the matter, then.?" "Wife, that day when I was
bound [219] and led through the streets, I saved my life by vowing
an offering to the deity that lives on Robbers' Cliff; likewise it was
through his supernatural power that I gained you for my wife. I
was wondering how I could fulfill my vow of an offering to the deity."
"Husband, do not worry; I will see to the offering; tell me what is
needed." "Rich rice-porridge, flavored with honey; and the five
kinds of flowers, including the laja flower." "Very well, husband, I
will make ready the offering."
Having prepared the whole offering, she said to her husband,
"Come, husband, let us go." "Very well, wife; let your kinsmen re-
main behind; put on your costly garments and adorn yourself with
your precious jewels, and we will go gayly, laughing and disporting
ourselves." She did as she was told. When they reached the foot of
the mountain, the robber said to her, "Wife, from this point on let us
two go alone; we will send back the rest of the company in a convey-
ance; you take the vessel containing the offering and carry it your-
self." She did as she was told.
The robber took her in his arms and climbed the mountain to the
top of Robbers' Cliff. (One side of this mountain men can climb;
but the other side is a precipitous cliff, from the top of which robbers
are flung, being dashed to pieces before they reach the bottom;
therefore it is called "Robbers' Cliff.") Standing on the top of the
mountain, she said, "Husband, present the offering." Her husband
made no reply. Again [220] she spoke, "Husband, why do you re-
main silent?" Then he said to her, "I have no use for the offering;
I deceived you in bringing you here with an offering." "Then why
did you bring me here, husband.?" "To kill you, seize your jewels,
and escape." Terrified with the fear of death, she said to him, "Hus-
-N.2.22121]
The maiden who married a thief
229
band, both my jewels and my person belong to you; why do you
speak thus?" Over and over again she pleaded with him, "Do not
do this;" but his only reply was, "I will kill you." "After all, what
will you gain by killing me? Take these jewels and spare my life;
henceforth regard me as your mother, or else let me be your slave-
woman and work for you." So saying, she recited the following
Stanza,
Take these golden bracelets, all set with beryls.
Take all, and welcome; call me your slave-woman.
The robber, hearing this, said to her, "Despite what you say, were
I to spare your life, you would go and tell your mother and father all.
I will kill you. That is all. Lament not with vehement lamentation."
So saying, he recited the following Stanza,
Lament not overmuch; tie up your possessions quickly.
You have not long to live; I shall take all your possessions. [221]
She thought to herself, "Oh, what a wicked deed is this! However,
wisdom was not made to be cooked and eaten, but rather to make men
look before they leap. I shall find a way of dealing with him." And
she said to him, "Husband, when they caught you in the act of com-
mitting robbery and led you through the streets, I told my mother and
father, and they spent a thousand pieces of money in ransoming you,
and they gave you a place in their house, and from that time on I
have been your benefactress; to-day do me the favor of letting me pay
obeisance to you." "Very well, wife," said he, granted her the favor
of paying obeisance to him, and then took his stand near the edge of
the cliff.
She walked around him three times, keeping him on her right hand,
and paid obeisance to him in the four places. Then she said to him,
"Husband, this is the last time I shall see you. Henceforth you will
see me no more, neither shall I see you any more." And she em-
braced him both before and behind. Then, remaining behind him,
as he stood off his guard near the edge of the cliff, she put one hand to
his shoulder and the other to the small of his back, and flung him over
the cliff. Thus was the robber hurled into the abyss of the moun-
tain, and dashed to pieces when he reached the bottom. The deity
that dwelt on the top of Robbers' Cliff observed the actions of the
two, and applauding the woman, uttered the following Stanza,
Wisdom is not always confined to men;
A woman, too, is wise, and shows it now and then. [222]
230
Booh 8, Story 3. Dhammapada 102-108 [N.2.2221-
Having thrown the robber over the cHff, the woman thought to
herself, "If I go home, they will ask me, * Where is your husband?'
and if, in answer to their question, I say, *I have killed him,' they
will pierce me with the knives of their tongues, saying, *We ransomed
the scoundrel with a thousand pieces of money and now you have
killed him.' If, on the other hand, I say, *He sought to kill me for
my jewels,' they will not believe me. I'm done with home!" She
cast off her jewels, went into the forest, and after wandering about
for a time came to a certain hermitage of nuns. She reverently
bowed and said, " Sister, receive me into your Order as a nun." So they
received her as a nun.
After she had become a nun, she asked, "Sister, what is the goal
of your Religious Life?" "Sister, the development of spiritual ecstasy
through the employment of the ten Kasinas, or else the memoriz-
ing of a thousand articles of faith; this is the highest aim of our
Religious Life." "Spiritual ecstasy I shall not be able to develop.
Reverend Sister; but I will master the thousand articles of faith."
When she had mastered the thousand articles of faith, they said to
her, "You have acquired proficiency; now go throughout the length
and breadth of the Land of the Rose-Apple and look for some one able
to match question and answer with you."
So, placing a branch of rose-apple in her hands,^ [223] they dis-
missed her with these words, "Go forth, sister; if any one who is a
layman is able to match question and answer with you, become his
slave; if any monk, enter his Order as a nun." Adopting the name
"Nun of the Rose- Apple," she left the hermitage and went about
from place to place asking questions of everyone she saw. No one
was able to match question and answer with her; in fact, such a
reputation did she acquire that whenever men heard the announce-
ment, "Here comes the *Nun of the Rose-Apple,' " they would run
away.
Before entering a town or village for alms, she would scrape a
pile of sand together before the village gate and there plant her rose-
apple branch. Then she would issue her challenge, "Let him that
is able to match question and answer with me trample this rose-apple
branch under his feet." So saying, she would enter the village. No
one dared to pass beyond that spot. When one branch withered,
she would procure a fresh one.
^ Cf . the Introduction to Jdtaka 301 : iii. 1-3.
-N .2.2254]
The maiden who married a thief
231
Traveling about in this way, she arrived at Savatthi, planted the
branch before the city gate, issued her challenge in the usual way,
and went in to seek alms. A number of young boys gathered about
the branch and waited to see what would happen. Just then the
Elder Sariputta, who had made his round and eaten his breakfast
and was on his way out of the city, saw those boys standing about
the branch and asked them, "What does this mean.^^" The boys
explained matters to the Elder. Said the Elder, "Go ahead, boys,
trample that branch under your feet." "We are afraid to, Reverend
Sir." [224] "I will answer the question; you go ahead and trample
the branch under your feet." The Elder's words supplied the boys
with the necessary courage. Forthwith they trampled the branch
under their feet, shouting and kicking up the dust.
When the nun returned, she rebuked them and said, "I don't
intend to bandy question and answer with you; how did you come
to trample the branch under your feet.^^" "Our noble Elder told us
to." "Reverend Sir, did you tell them to trample my branch under
their feet.'^" "Yes, sister." "Well then, match question and answer
with me." "Very well, I will do so."
As the shades of evening drew on, she went to the Elder's residence
to put her questions. The entire city was stirred up. The people
said to each other, "Let us go and hear the talk of the two learned
persons." Accompanying the nun from the city to the Elder's resi-
dence, they bowed to the Elder and seated themselves respectfully
on one side.
The nun said to the Elder, "Reverend Sir, I wish to ask you a
question." "Ask it, sister." So she asked him the thousand articles
of faith. Every question the nun asked, the Elder answered correctly.
Then he said to her, "You have asked only these few questions; are
there any others.^" "These are all. Reverend Sir." "You have
asked many questions; I will ask you just one; will you answer me.?"
"Ask your question, Reverend Sir." [225] Then the Elder asked her
the following question, "What is 'One'.?" ^ She said to herself,
"This is a question I should be able to answer;" but not knowing
the answer, she inquired of the Elder, "What is it. Reverend Sir.?"
"That is the Buddha's question, sister." "Tell me also the answer.
Reverend Sir." "If you will enter our Order, I will tell you the
1 That is to say : " What is the answer to Question One of the Novice's Questions?*
See Khuddaka Pdtha, iv. 1.
232 Book 8, Story 3, Dhammapada 102-103 [N.2.2256-
answer." "Very well, admit me to the Order." The Elder sent word
to the nuns and had her admitted. After being admitted to the Order,
she made her full profession, took the name KundalakesI, and after a
few days became an Arahat endowed with the Supernatural Faculties.
In the Hall of Truth the monks began a discussion of the incident.
"Kundalakesi heard little of the Law and yet she succeeded in being
admitted to the Order; moreover, she came here after fighting a
fierce battle with a robber and defeating him." The Teacher came
in and asked them, "Monks, what is it that you are sitting here dis-
cussing now.f^" They told him, "Monks, measure not the Law I have
taught as being * little' or *much.' There is no superior merit in a
hundred sentences that are meaningless; but one Sentence of the
Law is better. He that defeats all other robbers wins no victory at
all, but he who defeats the robbers that are his own Depravities, his
is victory indeed." Then he joined the connection, and preaching the
Law, pronounced the following Stanzas,
102. Though one should recite a hundred Stanzas composed of meaningless sentences.
Yet one Sentence of the Law were better, which if a man hear he is at peace. [226]
103. Though one should conquer a thousand times a thousand men in battle,
Yet would he be the mightiest conqueror who should conquer one, himself.
VIII. 4. GAIN AND LOSS ^
Victory over self is better. This religious instruction was given by
the Teacher while he was in residence at Jetavana with reference to a
Brahman who asked about gain and loss. [227]
The story goes that this Brahman considered within himself,
"Does the Supremely Enlightened know gain alone or does he know
loss also.'^ I will ask him." Accordingly he approached the Teacher
and asked him, "Reverend Sir, tell me, I pray you, do you know gain
alone, and not loss?" "Brahman, I know both gain and loss." "Well
then, tell me about loss." At once the Teacher pronounced the follow-
ing Stanza,
Unprofitable is sleeping after sunrise, idleness, the moonlight, long-continued pros-
perity.
Going on journeys, seeking after other men's wives.
Seek after these things, Brahman, and you will gain that which will be of no advantage
to you.
> Text: N ii. 227-229.
-N. 2. 23015] Gain and loss 233
When the Brahman heard this, he applauded the Teacher, saying,
** Well said, well said, teacher of the multitude, leader of the multitude!
You know indeed both gain and loss." [228] "Indeed, Brahman,
there is none other that knows loss so well as I." Then the Teacher
considered within himself what motive actuated the Brahman, and
asked him, " Brahman, how do you make your living?" "By gambling,
SirGotama." "But which wins, you or the other man?" "Sometimes
I win and sometimes the other man wins." Then said the Teacher,
"Brahman, a trifling matter is the victory of him who defeats another;
there is no superior advantage in such a victory. But he who over-
comes his Depravities and so conquers self, wins a better victory, for
such a victory no one can turn into defeat." So saying, he joined the
connection, and preaching the Law, pronounced the following Stanzas,
104. Victory over self is better than victory over all other folk besides;
If a man conquer self, and live always under restraint,
105. Neither god nor gandhabba nor Mara with Brahma united.
Can turn into defeat the victory of such a man.
VIII. 5. SARIPUTTA'S UNCLE ^
Though a man, month after month. This religious instruction was
given by the Teacher while he was in residence at Veluvana with
reference to Elder Sariputta's uncle. [230]
The story goes that Elder Sariputta once went to his uncle and
said, "Brahman, do you ever do a single good deed?" "I do, Reverend
Sir." "What do you do?" "Month after month, I give ahns to the
value of a thousand pieces of money." "To whom do you give this
money?" "To the Naked Ascetics, Reverend Sir." "And what
do you hope to gain thereby?" "I hope to gain the World of
Brahma." "But is this the way to reach the World of Brahma?"
"Yes, Reverend Sir." "Who told you so?" "My teachers told me
so. Reverend Sir." "Brahman, neither you nor your teachers know
the way to the World of Brahma. The Teacher alone knows the way
thereto. Come with me, and I will ask him to tell you the way to
the World of Brahma."
So Elder Sariputta took his uncle with him, went to the Teacher,
and told him all about it, saying, "Reverend Sir, this Brahman said
1 Text: N ii. 230-231.
234
Booh 8, Story 6, Dhammapada 107 [N.2.23015-
so and so. Be so good as to tell him the way to the World of Brahma."
The Teacher asked, "Brahman, are you correctly reported.?" "Yes,
Sir Gotama." "Brahman, though you should give alms in this way
for a hundred years, [231] yet were it far more fruitful for a man,
with believing heart, for but a single instant to look upon my disciple
or to bestow upon him a mere spoonful of boiled rice." So saying,
he joined the connection, and preaching the Law, pronounced the
following Stanza,
106. Though a man, month after month, for a hundred years, should sacrifice a
thousand pieces of money,
Yet, should he honor for even a single instant a man who has trained himself.
It were better for him so to render honor than to oflFer sacrifice for a hundred
years.
VIII. 6. SARIPUTTA'S NEPHEW ^
Though a man for a hundred years. This religious instruction
was given by the Teacher while he was in residence at Veluvana with
reference to Elder Sariputta's nephew. [232]
For the Elder went to his nephew also and said, "Brahman, do
you ever do a single good deed.?^" "Yes, Reverend Sir." "What do
you do.?" "Month after month, I slay a single beast and tend the
sacrificial fire." "For what purpose do you do that.?^" "That, they
say, is the way to the World of Brahma." "Who told you so?"
"My teachers. Reverend Sir." "Neither you nor your teachers know
the way to the World of Brahma. Come, let us go to the Teacher."
So Elder Sariputta conducted his nephew to the Teacher, informed
the Teacher of the incident, and said to him, "Reverend Sir, tell this
man the way to the World of Brahma." Said the Teacher, "Brahman,
are you correctly reported.?" "Yes, Sir Gotama." "Brahman, though
you should thus tend the sacrificial fire for a hundred years, yet
would the merit of your performance not attain the worth of honor
done to my disciple for even a single instant." So saying, he joined
the connection, and preaching the Law, pronounced the following
Stanza,
107. Though a man for a hundred years should tend the sacrificial fire in the forest.
Yet, should he honor for even a single instant a man who has trained himself.
It were better for him so to render honor than to ofiFer sacrifice for a hundred
years.
1 Text: N ii. 232-233.
-N.2.23511]
Sdriputtas friend
235
VIII. 7. SARIPUTTA'S FRIEND ^
Whatsoever a man sacrifice. This religious instruction was given by
the Teacher while he was in residence at Veluvana with reference to
Elder Sariputta's friend. [233]
The Elder approached him also and asked him, "Brahman, do
you ever do a single good deed.?" "Yes, Reverend Sir." "What
do you do.?" "I offer sacrificial slaughter." (At that time, we are
told, it was the custom to offer sacrificial slaughter at an expenditure
of immense sums of money.) The Elder, after questioning his com-
panion in the manner related above, conducted him to the Teacher,
informed him of the incident, and said to him, "Reverend Sir, tell
this man the way to the World of Brahma." The Teacher asked him,
"Brahman, are you correctly reported.?" "Yes," replied the Brahman.
"Brahman, though you should offer sacrificial slaughter for a year, yet
[234] would your act not be worth the fourth part of the act of him
who, with believing heart, bestows alms on the populace, or of those
who, with good intention, render homage to my disciples." So saying,
he joined the connection, and preaching the Law, pronounced the
following Stanza,
108. Whatsoever, either by way of sacrificial slaughter or by way of oblation.
Though it be for a year, a man sacrifice, desiring merit.
All that comes not to the value of a fourth part;
Reverence for them that are upright is better.
VIII. 8. THE LAD WHOSE YEARS INCREASED ^
If a man have the habit of reverence. This religious instruction was
given by the Teacher while he was in residence at Arannakutika near
Dighalambika with reference to the youth Dighayu. [235]
The story goes that two Brahmans, residents of the city of Digha-
lambika, retired from the world, became members of an heretical order,
and for forty-eight years performed religious austerities. Finally
one of them thought, "My line will perish; I will therefore return to
the world." Accordingly he sold to others the merit of the austerities
he had performed, and with a hundred cattle and a hundred pieces of
1 Text: N ii. 233-235.
2 Text: N ii. 235-
236
Book 8, Story 8. Dhammapada 109 [N.2.235i]
money procured him a wife and set up a household. After a time
his wife gave birth to a son.
Now the other monk, his former companion, after visiting foreign
parts, returned once more to that city. Hearing that he had returned,
the layman took son and wife and went to see him. When he met
him, he placed his son in the arms of the mother, and himself saluted
the monk. Then the mother placed the child in the arms of the
father and saluted the monk. "Live long!" said the monk to them.
[236] But when the son was made to salute him, he held his peace.
Said the father, "Reverend Sir, why was it that when we saluted
you, you said, *Live long!' but when this boy saluted you, you said
not a word.f^" "Some disaster awaits this boy, Brahman." "How
long will he live. Reverend Sir?" "For seven days. Brahman." "Is
there any way of averting this. Reverend Sir.^" "I know of no way
of averting this." "But who might know. Reverend Sir.^" "The
monk Gotama; go to him and ask him." "Were I to go there, I
should be afraid because of having abandoned my austerities." "If
you love your son, think not of having abandoned your austerities,
but go to him and ask him."
The Brahman went to the Teacher, and himself straightway saluted
him. "Live long!" said the Teacher. When the boy's mother saluted
him, he said the same. But when they made the boy salute him, he
held his peace. Then the Brahman asked the Teacher the same
question he had previously asked the monk, and the Teacher made the
same prediction. We are told that this Brahman, not having attained
omniscience, united his own wisdom with omniscience, but for all
that discovered no way of averting his son's fate. The Brahman
asked the Teacher, "Reverend Sir, is there no way of averting this.^^"
"There might be, Brahman." "What way might there be, Reverend
Sir.?"
"If you erect a pavilion before the door of your house, [237] and
set a chair in the center of it, and arrange eight or sixteen seats in a
circle about it, and cause my disciples to sit therein; and if you then
cause texts to be recited for the purpose of securing protection and
averting evil consequences for the space of seven days uninterruptedly,
in that case the danger that threatens him might be averted." "Sir
Gotama, it is a perfectly easy matter to erect a pavilion and do all
the rest, but how am I to obtain the services of your disciples.?" "If
you will do all this, I will send my disciples." " Very well, Sir Gotama."
So the Brahman completed all of the preparations at the door
-N. 2. 2393] The lad whose years increased 237
of his house and then went to the Teacher. The Teacher sent the
monks, and they went there and sat down, seating the boy also on
a Httle bench. For seven nights and seven days without interruption,
the monks recited the usual texts, and on the seventh day the Teacher
came himself. When the Teacher came, the deities of all the worlds
assembled. But a certain ogre named Avaruddhaka, who had served
Vessavana for twelve years and who had received the boon, "Seven
days hence you shall receive this boy," approached and stood waiting.
But when the Teacher came there, and the powerful deities gathered
themselves together, and the weak deities drew back, [238] stepping
back twelve leagues so as to make room, then Avaruddhaka stepped
back also.
The Teacher recited the Protective Texts all night long, with the
result that when the seven days had elapsed, Avaruddhaka failed to
get the boy. Indeed, when the dawn of the eighth day rose, they
brought the boy and caused him to make obeisance to the Teacher.
Said the Teacher, "Live long!" "Sir Gotama, how long will the boy
live.^" "For a hundred and twenty years. Brahman." So they gave
him the name of Lad-whose-years-increased, Ayuvaddhana. When
the youth grew up, he went about surrounded by five hundred lay
disciples.
One day the monks began a discussion in the Hall of Truth:
"Just think, brethren! The youth Ayuvaddhana would have died on
the seventh day, but now he is destined to live for a hundred and
twenty years. There he goes, surrounded by five hundred lay dis-
ciples. There must therefore be some reason why the term of life of
living beings here in the world increases." The Teacher approached
and asked them, "Monks, what are you sitting here now talking
about.?" When they told him, he said, "Monks, it is not a matter of
years alone. Living beings here in the world who respect and rever-
ence the virtuous, increase in four matters, obtain release from danger,
and abide in safety unto the end of their days." So saying, he joined
the connection, and preaching the Law, pronounced the following
Stanza, [239]
109. If a man have the habit of reverence, if he alway respect the aged.
Four things increase for him: age, beauty, happiness, power.
238
Book 8, Story 9. Dhammapada 110 [N.2.2401-
VIII. 9. SAMKICCA THE NOVICE ^
Though one should live a hundred years. This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to the novice Samkicca. [240]
The story goes that thirty men of respectable families living at
Savatthi heard the Teacher preach the Law, yielded the breast to his
teaching, and became monks. Five years after their full profession,
they approached the Teacher, and listened to his exposition of the
Two Burdens; namely, the Burden of Study and the Burden of Medi-
tation. Concluding that because they had become monks in old age,
it would be impossible for them to fulfil the Burden of Study, but de-
siring to fulfill the Burden of Meditation, they had the Teacher
assign them a Formula of Meditation leading to Arahatship, and
requested his permission to go to a certain retreat in the forest.
The Teacher asked them to what place they wished to go. When
they told him, he thought to himseK, "They will be in danger of harm
there through a certain eater of broken meats. But if the novice
Sariikicca accompanies them, the danger will be removed, and they
will reach the goal of their Religious Life."
The novice Samkicca was the novice of the Elder Sariputta and
was but seven years old. As for his birth, his mother was the daughter
of a rich man of Savatthi, and while he yet remained in the womb, his
mother died suddenly of a certain disease. When her body was burned,
all of her flesh was burned with it, save only the flesh of her unborn
child. In taking the unborn child from the pyre, the sticks that they
used pierced the flesh in two or three places, and the sharp point of one
stick hit the pupil of the boy's eye. [241] Having thus pierced the flesh
of the unborn child, they threw his body on the heap of coals, covered
it entirely with coals, and went their way. The flesh of the child was
burned away, but on the summit of the heap of coals there appeared,
sitting as it were in the calyx of a lotus-flower, a little boy who looked
like a golden image. For he was in his last existence before attaining
Nibbana, and since he had not yet attained Arahatship, nothing could
have destroyed him, not even had Mount Sineru fallen upon him to
crush him.
^ Dhammapala refers to this story at Thera-Gatha Commentary, ccxl, and quotes
the Dhammapada Commentary by name. Text: N ii. 240-253.
-N. 2. 24222] Samkicca the novice 239
When they went the next day to extinguish the pile, and saw the
child lying there in such wise, they were filled with wonder and amaze-
ment. And they said to themselves, "How did it happen that with
all these sticks of wood aflame, and his whole body on fire, this child
was not burned to death? What does this portend?" So they carried
the child into the village and consulted the fortune-tellers. The for-
tune-tellers said, "If this child lives the life of a householder, his
kinsfolk will not be poor for seven generations. If he becomes a monk,
he will go about with a retinue of five hundred monks." Because the
pupil of his eye had been pierced with a stick (sarfiku), they gave
him the name Sarakicca; and from that time forth he bore the name
Samkicca. His kinsfolk reared him with the thought in their minds,
"Let be! when he has grown up we will have our noble Elder make a
monk of him."
When he was seven years old, [242] he heard his boy-companions
say, "Your mother died while you were still in her womb. Although
her body was burned on the pile, nevertheless you yourself were not
burned." Thereupon he said to his kinsfolk, "My companions tell
me that I was saved from so terrible a danger as that; why should I
live the life of a householder? I will become a monk." "Very well,
dear child," said they, and taking the boy to the Elder Sariputta,
they committed him to his care, saying, "Reverend Sir, receive this
child into the Order." The Elder taught him the Formula of Medita-
tion, consisting of the first five of the constituent parts of the body,
and received him into the Order. The moment the razor touched his
hair, he attained Arahatship. This was the novice Samkicca.
The Teacher, knowing within himself, "If this novice goes with
them, this danger will be removed, and they will reach the goal of their
Religious Life," said to them, "Monks, see your older brother the
Elder Sariputta before you go." "Very well," said they, and straight-
way went to the Elder. "What is it, brethren?" said he. They re-
plied, "We have received our Formula of Meditation from the Teacher,
and asked his permission to go to the forest. But he said to us, *See
your older brother before you go;' therefore we have come here."
The Elder thought to himself, "The Teacher must have had some rea-
son for sending these monks here; what can it be?" Having consid-
ered the matter, he became aware of the reason; whereupon he said
to them, "Is the novice with you?" "Nay, brother, he is not." "In
that case get the novice Samkicca and take him with you." "Nay,
brother, the novice will be a hindrance to us. Of what use will the
240
Book 8, Story 9. Dhammapada 110 [N.2.2422«-
novice be to us during our residence in the forest?" "You are mis-
taken, [243] brethren. The novice will not be a hindrance to you.
On the contrary, you will be a hindrance to him. The Teacher sent
you to me because he wished the novice to accompany you. There-
fore take him with you when you go."
"Very well," said they, consenting. So they took the novice with
them, and, thirty-one in number, they bade farewell to the Elder and
departed from the monastery. They traveled from place to place,
and after making a journey of a hundred and twenty leagues, they
came to a village in which dwelt a thousand families. When the in-
habitants saw them, their hearts were filled with joy. After minis-
tering faithfully to their needs, they asked them, "Reverend Sirs,
where do you intend to go.?" "To a comfortable lodging, brethren,"
said the monks. Thereupon the inhabitants prostrated themselves
before their feet and begged them to remain, saying, "Reverend Sirs,
if you will take up your residence near this place for the season of the
rains, we will take upon ourselves the Five Precepts and perform the
Past-Day Duties."
The Elders accepted the invitation. Thereupon the inhabitants
arranged for them night-quarters and day-quarters, covered walks,
and huts of leaves and grass. And distributing the duties day by day
among the several groups, so that each might do his share and none
be overburdened, they ministered faithfully to their needs. On the
day when they entered upon residence for the rainy season, the Elders
came to the following agreement, "Brethren, we have received our
Formula of Meditation from the living Buddha; and it is impossible
to win the favor of the Buddhas otherwise than by the faithful per-
formance of religious duties. Now the doors of the states of suffering
stand open before us; therefore with the exception of the early morn-
ing, when we go the round for alms, and of the evening, when we
wait upon the Elder, [244] at no time other than these two, may two
of us be together. If any one fall sick, let him strike upon a bell and
we will go to him and provide him with medicine. From this time
forth, at whatsoever time of the night or of the day it may be, let us
apply ourselves diligently to pur Formula of Meditation." Having
made this agreement, they entered upon residence.
Now at this time a poor man who had been supported by one of his
daughters, but who had been obliged to remove from his former place
of residence on account of lack of food there, set out on a journey to
obtain support from another daughter. On the same day the Elders,
-N .2.2465]
SamJcicca the novice
241
after making their round for alms in the village, returning to their
place of residence, bathed in a certain river by the way, and sat down
on a bed of sand to eat their meal.
At that moment the poor man came to that place and stood re-
spectfully on one side. "Whence do you come.?" the Elders asked
him. The poor man told his story. The Elders took pity on him and
said, "Lay disciple, you seem to be very hungry. Go get a leaf, and
each of us will give you a portion of rice." When he brought the
leaf, they mixed rice with sauce and curry, and each of them gave him
a portion of the same kind of food they were themselves eating. For
it is said, "Should a stranger come at meal-time [245] and a monk
offer him food, failing the best food, he should give him precisely the
same kind of food he himself is eating, be it little or much." Therefore
did these monks also act accordingly.
When he had finished his meal, he bowed to the Elders and asked,
"Reverend Sirs, has any one invited you to a meal.?" "We have re-
ceived no invitation, lay disciple. From day to day men give us just
this sort of food." The poor man thought to himself, "Even were we
up and doing every moment of the time, we could never obtain food
like this. Why should I go elsewhere.? I will live with these monks."
So he said to them, "I should like to live with you, performing the
major and minor duties." "Very well, lay disciple." So he accom-
panied them to their place of residence, and by his faithful perform-
ance of the major and minor duties won their favor completely.
When two months had passed, he desired to see his daughter.
But because he thought that in case he asked permission of the monks
they would not let him go, he decided to leave even without their
permission. So he left without so much as asking their permission.
This was the only gross breach of propriety he committed; namely, in
leaving without obtaining permission of the monks.
As he proceeded on his journey, he came to a certain forest. Now
for seven days there had been living in this forest five hundred thieves,
who had made the following vow to a spirit, "Whoever enters this
forest, we will kill him and make an offering to you with his flesh and
blood." Therefore when the oldest thief climbed a tree on the seventh
day [246] to look for victims and saw the man coming, he gave a
sign to the thieves; and as soon as they were sure that he was well
within the forest, they surrounded him, seized him, and bound him fast.
Then gathering a quantity of firewood and kindling a fire by attrition,
they started a great bonfire and cut and sharpened wooden stakes.
242
Booh 8, Story 9. Dhammapada 110 [N .2. 2466-
When he saw what they were doing, he said to the ringleader,
"Master, I see no pigs right here, nor any other wild animals. Why
are you making all these preparations?" "We intend to kill you and
to make an offering to a spirit with your flesh and blood." Terrified
with the fear of death, he gave not a moment's thought to the kind
assistance he had received from the monks, but sought only to save
his own life. Said he, "Master, I am only an eater of broken meats;
that is to say, I have been brought up to eat only the remnants of food
eaten by others. I am only an eater of broken meats, the very per-
sonification of adversity. But in such and such a place reside thirty-
one monks, men of princely rank, worthy men who have retired from
the world here and there. Kill them, make an offering with their
blood, and your spirit will be pleased beyond measure."
When the thieves heard this, they thought to themselves, "This
man makes a good suggestion. Of what use to us is this personification
of adversity .f^ Let us kill these men of princely rank and make an
offering with their blood." So they said to the man, "Go ahead and
show us where they reside." And taking him along as guide, they
arrived at the place he mentioned. Seeing no monks within the
monastery, they asked him, "Where are the monks.?" The man,
since he had lived with the monks for two months and knew all about
the agreement they had made, replied as follows, [247] "They are
sitting in their night-quarters and in their day-quarters. Let someone
strike the bell, and at the sound of the bell they will all assemble."
So the ringleader of the thieves struck the bell. When the monks
heard the sound of the bell, they thought, "It is an unusual time for the
bell to be struck. Who can be sick.^^" And coming to the monastery
court, they sat down in order on the stone seats which had been placed
there. The Elder of the Assembly looked at the thieves and asked,
"Lay disciples, who struck this bell.^^" The ringleader of the thieves
replied, "I did. Reverend Sir." "For what reason.?" "We made a
vow to the forest-spirit, and wish to take one monk with us for the
purpose of making an offering."
When the Chief Elder heard this, he said to the monks, "Brethren,
when brothers undertake a duty, the final decision rests with the
senior brother. Therefore I will surrender my life for your sake and
go with these men." And he added, "Let not death be the portion
of all; perform your meditations with heedfulness." The Junior Elder
said, "Reverend Sir, the duty of the senior brother should be borne
by the junior. I will go. Be heedful." Likewise did all thirty monks
-N. 2. 24914]
Samkicca the novice
rise in order and say, "Let none but me go." Thus did they, although
not the sons of the same mother or of the same father, because they
were free from the Attachments, rise in order, and offer to surrender
their lives for the sake of the rest. Not one was so cowardly as to
say, "You go."
When the novice Samkicca heard them speak thus, he said,
"Reverend Sirs, [248] you remain here; I will surrender my life for
you and go." "Brother, even if we're all murdered here together, we'll
not let you go alone." "Why, Reverend Sir.? " "Brother, you are the
novice of the Elder Sariputta, the Captain of the Faith. If we let you
go, the Elder will blame us, saying, *They took my novice with them,
and then went and handed him over to a pack of thieves;' and we
shall not be able to escape the reproach. For this reason we will not
let you go." "Reverend Sir, the Supremely Enlightened sent you to
my preceptor, and my preceptor sent me with you for this very reason.
You remain here; I alone will go." And bowing to the thirty monks,
he said, "Reverend Sirs, if I have been guilty of any fault, pray for-
give me." So saying, he departed.
The monks were profoundly moved, their eyes filled with tears,
and their heart's flesh trembled. The Chief Elder said to the thieves,
"Lay disciples, this boy will be frightened if he sees you building a
fire, sharpening stakes, and spreading leaves. Therefore, while you
are making these preparations, let him remain at a distance."
The thieves took the novice with them, directed him to stand
aside, and made all the preparations. When everything was in readi-
ness, the ringleader of the thieves [249] unsheathed his sword and
approached the novice. The novice sat down, and sitting there,
entered into a state of trance. The ringleader swung his sword and
brought it down on the novice's shoulder. But the sword bent double
and edge struck edge. Thinking to himself, "I did not dehver
the blow properly," the thief straightened the sword and delivered
another blow. This time the sword split from hilt to tip like a palm-
leaf. (No one could have killed the novice at that time, even by piling
Mount Sineru on top of him; much less with a sword.)
When the ringleader of the thieves saw the miracle, he thought to
himself, "Formerly my sword cut a stone pillar or an acacia stump as
easily as the sprout of a plant. But just now it has once bent and once
split like a palm-leaf. This sword, though it be insensible metal,
knows the virtue of this youth; but I, who possess the gift of reason,
know it not." So saying, he flung his sword upon the ground, pros-
244
Book 8, Story 9. Dhammapada 110 [N. 2.24914-
trated himself on his breast before the feet of the novice, and said,
"Reverend Sir, we are in this forest for the sake of booty. Men, even
when there are a thousand of them, seeing us afar off, tremble, [250]
and when there are only two or three of them, cannot utter a word.
But you show not so much as a tremor, and your face is bright as
gold in a crucible, or a kanikara in full bloom. What is the reason .f^''
And repeating the question, he pronounced the following Stanza,
You tremble not, nor fear; nay more, your appearance is tranquil;
Why weep you not at such a horror?
The novice, rising from trance, preached the Law to the thief,
saying, "Brother chief, he that has rid himself of the Depravities
regards his existence as a burden set on his head, which, when it is
destroyed, brings joy, not fear," and uttered the following Stanzas,
Chief, he that is free from desire has no mental suffering;
Seer, he that has rid himself of attachment has passed beyond all fear.
If the Eye of Existence is destroyed as it should be in this life,
Death is without terrors and is like the putting down of a burden.
The ringleader of the thieves listened to the words of the novice,
looked at the five hundred thieves, and said, "What do you intend
to do?" "But you, master.^" " So wonderful was the miracle I beheld
just now that I have no more use for the life of a householder. I intend
to become a monk under the novice." "We will do the same thing
too." "Well said, friends." Then the five hundred bowed to the
novice and asked to be admitted to the Order. [251] With the blades
of their swords and arrows he cut off their hair and the skirts of their
garments, and dyeing their garments in reddish-yellow earth, he caused
them to put on yellow robes. Having so done, he established them in
the Ten Precepts, and taking them with him, set out. He thought
to himself, "If I go without seeing the Elders, they will not be able
to perform their meditations; for doubtless, ever since I was captured
by the thieves and went away with them, not one of them has been
able to restrain his tears. With the thought in their minds, *Our
novice has been killed,' they will not be able to keep the Formula of
Meditation before their minds. So I will see them before I go."
So with a retinue of five hundred monks he went to their place
of residence. When they saw him, they were relieved in mind and
said, "Good Sarhkicca, did they spare your life.?" "Yes, Reverend
Sirs. They sought to kill me, but were unable to do so, and believing
-N. 2. 25311 ] Samkicca the novice 24*5
in my virtues, they hearkened to the Law and retired from the world.
I have come to see you before I depart. Perform your meditations
with heedfulness. I am going to see the Teacher." So saying, he
bowed to those monks, and taking his own monks with him, went
to his preceptor. "Sarhkicca, you have obtained pupils.?" "Yes,
Reverend Sir," replied the novice and told him what had happened.
The Elder said to him, "Sarhkicca, go see the Teacher." "Very well,"
said the novice. Bowing to the Elder, he took his monks with him
and went to the Teacher. [252]
The Teacher said to him, "Samkicca, you have obtained pupils?"
Sariikicca told him what had happened. The Teacher asked the
monks, "Monks, is his story true.?" "Yes, Reverend Sir." Said the
Teacher, "Monks, it were better for you to live but a single day,
standing fast in virtue as you do now, than to live for a hundred
years, confirmed in viciousness, committing acts of plunder." And
joining the connection, he instructed them in the Law by pronouncing
the following Stanza,
110. Though one should live a hundred years, corrupt, not meditating,
Yet were it better to live a single day in the practice of virtue, in meditation.
After a time Sariikicca made his full profession. When he had
been a monk for ten years, he received his sister's son as a novice,
and the novice's name was Atimuttaka. When the novice reached
the proper age, the Elder sent him home, saying, "We are ready to
profess you; go home to your parents and find out your exact age."
The novice set out for home to see his mother and father. [253]
On his way home he was captured by five hundred thieves, who
threatened to kill him for the purpose of making an offering. But
he converted them by preaching the Law to them, and they released
him on condition that he should tell no one of their existence. Shortly
afterwards he saw his mother and father coming along the road from
the opposite direction, and although they were going straight towards
the thieves, he kept his word to the thieves and did not tell them.
His parents suffered rough treatment at the hands of the thieves.
And they wept and said to him, "You also were in league with the
thieves, no doubt, and for that reason refrained from telling us."
The thieves heard their reproaches and lamentations, and perceiving
that the youth had kept his word and had refrained from telling his
mother and father, believed in their hearts, and requested to be received
into the Order. Like the novice Sariikicca, he received them all into
246 Book 8, Story 10, Dhammapada 111 [N.2.253ii-
the Order and conducted them to his preceptor. His preceptor sent
him to the Teacher, to whom he went and told what had happened.
The Teacher asked the monks, "Monks, is his story true?" "Yes,
Reverend Sir." Then the Teacher joined the connection as before,
and instructing them in the Law, pronounced the following Stanza,
110. Though one should live a hundred years, corrupt, not meditating.
Yet were it better to live a single day in the practice of virtue, in meditation.
VIII. 10. THE MONK AND THE THIEVES '
Though one should live a hundred years. This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to the Elder Khanu Kondaiina. [254]
This Elder, it appears, obtained a Formula of Meditation from
the Teacher, and while residing in the forest attained Arahatship.
Desiring to inform the Teacher of his attainment, he set out to return
from the forest. Growing tired by the way, he left the road, seated
himself on a flat stone, and entered into a state of trance. Now at
that time a band of five hundred thieves plundered a village, packed
up their spoils in sacks of sizes proportioned to the strength of their
several members, placed the sacks on their heads, and carried them for
a long distance. Becoming weary, they said to themselves, "We have
come a long distance; let us rest on the top of this flat rock." So
saying, they left the road, went to the rock, and mistook the Elder
for the stump of a tree. One of the thieves placed his sack on the
Elder's head, and another placed his sack near his body. One after
another, the five hundred thieves set their sacks in a circle about
him and then lay down and went to sleep.
At dawn they woke up and took their sacks. Seeing the Elder,
and thinking he was an evil spirit, they started to run away. The
Elder said to them, "Lay disciples, have no fear; I am a monk."
Thereupon they prostrated themselves before his feet and begged his
pardon, saying, "Pardon us. Reverend Sir; we mistook you for the
stump of a tree." The ringleader of the thieves said, "I intend to
become a monk under the Elder." [255] The rest said, "We also
will become monks." And with one accord all of the thieves requested
the Elder to make monks of them. The Elder made monks of them
^ Text: N i. 254-255.
-N. 2. 25618
The monk and the thieves
247
all, just as did the novice Samkicca. From that time forward he went
by the name of Stump Kondaniia, Khanu Kondanna.
Accompanied by those monks, he went to the Teacher. When
the Teacher asked him, "Kondanra, you have obtained pupils?" he
told him what had happened. The Teacher asked, "Monks, is this
true.f^" "Yes, Reverend Sir; we never saw such an exhibition of
magical power before and therefore we have become monks." The
Teacher replied, "Monks, it were better for you to live but a single
day in the exercise of the wisdom you have just acquired than to live
for a hundred years committing such acts of foolishness." And join-
ing the connection and instructing them in the Law, he pronounced
the following Stanza,
111. Though one should live a hundred years, unwise, not meditating,
Yet were it better to live a single day possessed of wisdom, in meditation.
VIII. 11. ON THE RAZOR'S EDGE ^
Though one should live a hundred years. This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to the Elder Sappadasa. [256]
At Savatthi, we are told, the son of a respectable family, after
hearing the Teacher preach the Law, was received into the Order
and made his full profession. Becoming discontented after a time,
he thought to himself, "The life of a layman is not suited to a youth
of station like me; but even death would be preferable to remaining
a monk." So he went about considering ways of killing himself.
Now one day, very early in the morning, the monks went to the
monastery after breakfast, and seeing a snake in the hall where the
fire was kept, put it into a jar, closed the jar, and carried it out of
the monastery. The discontented monk, after eating his breakfast,
drew near, and seeing the monks, asked them, "What's that you've
got, brethren?" "A snake, brother." "What are you going to do
with it.?" "Throw it away." The monk thought to himself, "I will
commit suicide by letting the snake bite me." So he said to the
monks, "Let me take it; I'll throw it away."
He took the jar from their hands, sat down in a certain place, and
tried to make the snake bite him. But the snake refused to bite
1 Cf. Thera-Gdthd Ccmmentary, cexv. Text: N ii. 256-260.
248
Book 8, Story 11, Dhammapada 112 [N.2.256i8-
him. Then he put his hand into the jar, waved it this way and that^
opened the snake's mouth and stuck his finger in, but the snake still
refused to bite him. So he said to himself, "It's not a poisonous snake,
but a house-snake," threw it away, and returned to the monastery.
The monks asked him, "Did you throw the snake away, brother?"
"Brethren, that was not a poisonous snake; it was only a house-snake."
"Brother, that was a poisonous snake, all the same; [257] it spread
its hood wide, hissed at us, and gave us much trouble to catch.
Why do you talk thus.^" "Brethren, I tried to make it bite me, and
even stuck my finger into its mouth, but I couldn't make it bite.'*
When the monks heard this, they were silent.
Now the discontented monk acted as barber of the monastery;
and one day he went to the monastery with two or three razors, and
laying one razor on the floor, cut the hair of the monks with the other.
When he removed the razor from the floor, the thought occurred to
him, "I will cut my throat with this razor and so put myself out of the
way." So he went to a certain tree, leaned his neck against a branch,
and applied the blade of the razor to his windpipe. Remaining in
this position, he reflected upon his conduct from the time of his full
profession, and perceived that his conduct was flawless, even as the
spotless disk of the moon or a cluster of transparent jewels. As he
surveyed his conduct, a thrill of joy suffused his whole body. Sup-
pressing the feeling of joy and developing Spiritual Insight, he attained
Arahatship together with the Supernatural Faculties. Then he took
his razor and entered the monastery inclosure.
The monks asked him, "Where did you go, brother?" "Brethren,
I went out thinking to myself, *I will cut my windpipe with this
razor and so put myself out of the way.' " [258] "How did you escape
death?" "I can no longer carry a knife. For I said to myself, *With
this razor will I sever my windpipe.' But instead of so doing, I
severed the Depravities with the Razor of Knowledge." The monks
said to themselves, "This monk speaks falsely, says what is untrue,"
and reported the matter to the Exalted One. The Exalted One listened
to their words and replied, "Monks, those that have rid themselves of
the Depravities are incapable of taking their own life." "Reverend
Sir, you speak of this monk as one who has rid himself of the Depravi-
ties. But how comes it that this monk, possessed of the faculties
requisite for the attainment of Arahatship, became discontented?
How came he to possess those faculties? Why did not that snake bite
him?" "Monks, the simple fact is that that snake was his slave in
-N. 2. 25916] On the razor's edge 249
his third previous existence, and therefore did not dare to bite the
body of his own master." Thus briefly did the Teacher explain this
cause to them. Thereafter that monk was known as Sappadasa.
('Having a snake as his slave.')
11a. Story of the Past: Discontented and covetous
In the dispensation of the Buddha Kassapa, we are told, a certain
youth of respectable family, having heard the Teacher preach the
Law, was moved to enter the Order. Some time after he had made
his full profession, discontent arose within him, and he spoke of it to
a certain fellow-monk. The latter spoke to him repeatedly of the
disadvantages connected with the life of a householder. The monk
listened to his words, and became satisfied once more with the Religious
Life.
One day he was seated on the bank of a pool cleansing his monastic
utensils of spots they had taken on in the days of his discontent,
and his fellow-monk was seated beside him. Said he to his fellow-
monk, "Brother, it was my intention on leaving the Order to give
these utensils to you." [259] His fellow-monk thought, "What
difference does it make to me whether this monk remains in the Order
or leaves it.^^ Now I shall get his utensils away from him." From
that tune on, his fellow-monk would say to him, "How now, brother!
What is the use of our living, we who go from house to house with
potsherds in our hands seeking alms and are forbidden to talk and
converse with son and wife.^^" This and much else did his fellow-
monk say to him, dwelling on the advantages of the life of a house-
holder. From listening to the talk of his fellow-monk, he became
discontented again. Then the thought occurred to him, "At first,
when I told this monk that I was discontented, he spoke of the dis-
advantages of the life of a householder; now, however, he dwells
repeatedly on its advantages; I wonder what can be the reason."
The reason flashed through his mind, "It is because he covets these
monastic utensils of mine." End of Story of the Past.
"Thus it was that because a certain monk became discontented
in the dispensation of the Buddha Kassapa, he became discontented
in the present time; and because he meditated then for twenty thou-
sand years, he obtained at the present time the faculties requisite
for the attainment of Arahatship." The monks, after hearing the Ex-
alted One explain this matter, asked him a further question, "Rever-
250
Book 8, Story 12. Dhammapada 113 [N.2.259i6-
end Sir, this monk says that he attained Arahatship even as he stood
with the blade of his razor pressed against his windpipe. Is it possible
to gain the Path of Arahatship in so short a period of time?" "Yes,
monks, a monk who strives with all his might may gain the Path of
Arahatship in raising his foot, in setting his foot on the ground, or
even before his foot touches the ground. [260] For it is better for a
man who strives with all his might to live but a single instant than
for an idle man to live a hundred years." So saying, he joined the
connection, and preaching the Law, he pronounced the following
Stanza,
112. Though one should live a hundred years, idle, listless.
Yet were it better to live for a single day, and strive with might and main.
VIII. 12. PATACARA IS BEREFT OF ALL HER FAMILY ^
Though one should live a hundred years. This religious instruction
was given by the Teacher, while in residence at Jetavana, with refer-
ence to the nun Patacara.
Patacara, we are told, was the daughter of a wealthy merchant
of Savatthi. Her father was worth four hundred millions, and she
was exceedingly beautiful. When she was about sixteen years old,
her parents provided quarters for her in a palace seven stories high,
and there they kept her, on the topmost floor, surrounded by guards.
But in spite of these precautions she misconducted herself, and it was
with her own page.^ [261]
Now it so happened that her father and mother had promised her
in marriage to a certain young man who was her social equal, and
finally they set the wedding-day. When the day was close at hand, she
said to the page, "My parents tell me that they intend to give me in
marriage to a young man who comes of such and such a family. Now
you know very well that when I am once inside of my husband's house,
you may bring me presents and come to see me all you like, but you
will never, never get in. Therefore, if you really love me, don't
delay an instant, but find some way or other of getting me out of this
^ Parallels: Anguttara Commentary, JRAS., 1893, 552-560; Theri-Gdthd Com-
m£ntary, xlvii: 108-112. On the relations of the three versions, see Introduction,
§ 7 rf. Synoptical Table, and especially p. 50. Cf. Theri-Gdthd, 218-219, and Tibetan
Tales, xi: n6-%W. Text: N ii. 260-270.
* Cf. the beginning of Stories ii. 3, viii. 3, and ix. 8.
-N .2.26213] Patacara is bereft of all her family 251
place." "Very well, my love; this is what I will do : to-morrow, early
in the morning, I will go to the city, gate and wait for you at such and
such a spot; you manage, somehow or other, to get out of this place
and meet me there."
On the following day he went to the appointed place and waited.
Patacara got up very early in the morning, put on soiled garments,
disheveled her hair, and smeared her body with red powder. Then,
in order to outwit her keepers, she took a water-pot in her hand, sur-
rounded herself with slave-maidens, and set out as if she intended
to fetch water. Escaping from the palace, she went to the appointed
place and met her lover. Together they went a long way off, and took
up their abode in a certain village. The husband tilled the soil, and
gathered firewood and leaves in the forest. The wife fetched water
in her water-pot, and with her own hand pounded the rice, did the
cooking, and performed the other household duties. Thus did
Patacara reap the fruit of her own sin.
By and by she became pregnant, and when the time for her delivery
was near at hand, she made the following request to her husband,
"Here I have no one to help me. But a mother and father always
have a soft spot in their heart for their child. Therefore take me home
to them, that I may give birth to my child in their house." [262]
But her husband refused her request, saying to her, "My dear wife,
what say you.^ If your mother and father were to see me, they
would subject me to all manner of tortures. It is out of the question
for me to go." Over and over again she begged him, and each time
he refused her.
One day, when her husband was away in the forest, she went to
the neighbors and said, "Should my husband ask you where I have
gone when he returns, tell him that I have gone home to my parents."
And having so said, she closed the door of her house and went away.
When her husband returned and observed that she was not there, he
inquired of the neighbors, and they told him what had happened.
"I must persuade her to return," thought he, and set out after her.
Finally he caught sight of her, and overtaking her, begged her to
return with him. But try as he might, he was unable to persuade
her to do so.
When they reached a certain place, the birth-pains came upon her.
Said she to her husband, "Husband, the birth-pains are come upon
me." So saying, she made her way into a clump of bushes, laid herself
upon the ground, and there, with much tossing about and pain, she
252
Book 8, Story 12, Dhammapada 113 [N.2.262i4-
gave birth to a son. Then she said, "What I set out to go home for
is over." So back again to their house she went with him, and once
more they Hved together.
After a time she became pregnant again. When the time for her
dehvery was at hand, she made the same request of her husband as
before and received the same answer. So she took her child upon her
hip and went away just as she had before. Her husband followed
her, overtook her, and asked her to return with him. This she refused
to do. Now as they went on their way, a fearful storm arose, out of
due season. [263] The sky was ablaze with flashes of lightning, and
rent asunder, as it were, with thunder-claps, and there was an incessant
downpour of rain. At that moment the birth-pains came upon her.
She said to her husband, "Husband, the birth-pains are come upon
me; I cannot stand it; find me a place out of the rain."
Her husband went hither and thither, axe in hand, seeking materials
for a shelter. Seeing some brushwood growing on the top of an ant-
hill, he set about to chop it down. Hardly had he begun his work,
when a poisonous snake slipped out of the ant-hill and bit him. In-
stantly his body was burned up, as it were, by flames of fire shooting
up within him, his flesh turned purple, and in the place wherein he
stood, there he fell down dead.
Patacara, suffering intense pain, watched for her husband to
return, but in vain. Finally she gave birth to a second son. The
two children, unable to withstand the buffeting of the wind and the
rain, screamed at the top of their lungs. The mother took them to
her bosom, and crouching upon the ground with her hands and knees
pressed together, remained in this posture all night long. Her whole
body looked as though there were no blood left in it, and her flesh
had the appearance of a sere and yellow leaf.
When the dawn rose, she took her new-born son, his flesh as red
as a piece of meat, and placed him on her hip. Then she gave the
older boy one of her fingers to hold, and with the words, " Come, dear
child, your father has left us," set out along the same path her husband
had taken. [264] When she came to the ant-hill, there, on top of it,
she saw her husband lying dead, his flesh purple, his body rigid. "All
on account of me," said she, "my husband has died upon the road,"
and wailing and lamenting, she continued her journey.
When she came to the river Aciravati, she observed that by reason
of the rain, which had lasted all night long, the river was swollen
knee-deep, and in places waist-deep. She was too weak to wade
-N. 2. 26516] Patdcdrd is bereft of all her family 253
across the stream with the two children; therefore she left the older
boy on the near bank and carried the younger across to the far side.
Breaking off a branch of a tree and spreading it out, she laid the child
on it. Then, thinking to herself, "I must return to my other child,"
she took leave of the younger boy and turned to recross the stream.
But she could hardly bring herself to leave the little one, and again
and again she turned around to look at him.
She had barely reached midstream, when a hawk caught sight of
the child, and mistaking him for a piece of meat, swooped down from
the sky after him. The mother seeing the hawk swoop down after
her child, raised both her hands and screamed with a loud voice,
"Begone, begone! (Su, suiy Three times she screamed, but the
hawk was so far away that he failed to hear her, and seizing the boy,
flew up into the air with him.
When the older boy, who had been left on the near bank, saw his
mother stop in the middle of the river and raise her hands, and heard
her scream with a loud voice, he thought to himself, "She is calling
me." And in his haste he fell into the water. In this wise was her
younger son carried off by a hawk, and her older son swept away
by the river. And she wailed and lamented, saying, "One of my sons
has been carried off by a hawk, the other swept away by the water;
by the roadside my husband lies dead." [265] And thus wailing and
lamenting, she went on her way.
As she proceeded on her way, she met a certain man coming from
Savatthi. She asked him, "Sir, where do you live.^" "In Savatthi,
my good woman." "In the city of Savatthi, in such and such a street,
lives such and such a family. Do you know them, sir.^^" "Yes, my
good woman, I know them. But pray don't ask me about that family.
Ask me about any other family you know." "Sir, I have no occasion
to ask about any other. This is the only family I wish to ask about."
"Woman, you give me no opportunity to avoid telling you. Did you
observe that it rained all last night.^" "Indeed I did, sir. In fact,
I am the only person the rain fell on all night long. How it came to
rain on me, I will tell you by and by. But just tell me what has
happened to the family of this wealthy merchant, and I will ask you
no further questions." "My good woman, last night the storm over-
turned that house, and it fell on the merchant and his wife and his
son, and they perished, all three, and their neighbors and kinsmen
are even now burning their bodies on one funeral pyre. Look there,
my good woman! You can see the smoke now."
254 Book 8, Story 12. Dhammapada 113 [N.2.265i6-
Instantly she went mad. Her clothing fell off from her body,
but she knew not that she was naked. [266] And naked as at her
birth she wandered round and round, weeping and wailing and
lamenting.
Both my sons are dead; my husband on the road lies dead;
My mother and father and brother bum on one funeral pyre.
Those who saw her yelled, "Crazy fool! Crazy fool!" Some flung
rubbish at her, others showered dust on her head, others pelted her
with clods of earth.
It so happened that at this time the Teacher was in residence at
Jetavana monastery. As he sat there in the midst of his disciples
preaching the Law, he saw Patacara approach from afar, and recog-
nized in her one who for a hundred thousand cycles of time had
fulfilled the Perfections, one who had made her Earnest Wish and
attained it.
(We are told that in the dispensation of the Buddha Padumuttara
she had seen the Teacher Padumuttara take a certain nun by the arm
and assign her preeminence among those that are versed in the Canon
Law. It seemed as if the Teacher were opening the heaven of Indra
and admitting the nun to the Garden of Delight. So she formed her
resolve and made this prayer, "May I also obtain from a Buddha
like you preeminence among nuns versed in the Canon Law." The
Buddha Padumuttara, extending his consciousness into the future and
perceiving that her prayer would be fulfilled, made the following
prophecy, "In the dispensation of a Buddha to be known as Gotama,
this woman will bear the name Patacara, and will obtain preeminence
among nuns versed in the Canon Law.") [267]
So when the Teacher beheld Patacara approaching from afar,
her prayer fulfilled, her Earnest Wish attained, he said, "There is none
other that can be a refuge to this woman, but only I." And he caused
her to draw near to the monastery. The moment his disciples saw her,
they cried out, "Suffer not that crazy woman to come hither." But
he said to them, "Depart from me; forbid her not." And when she
was come nigh, he said to her, "Sister, return to your right mind."
Instantly, through the supernatural power of the Buddha, she returned
to her right mind. At the same moment she became aware that her
clothing had fallen from off her body; and recovering at once her
sense of modesty and fear of mortal sin, she crouched upon the
ground.
-N .2.2692] Patacdrd is bereft of all her family ^55
A certain man threw her his cloak. She put it on, and approaching
the Teacher, prostrated herself before his golden feet with the Five
Rests. Having so done, she said, "Venerable Sir, be thou my refuge,
be thou my support. One of my sons has been carried off by a hawk,
the other swept away by the water; by the roadside my husband lies
dead; my father's house has been wrecked by the wind, and in it
have perished my mother and father and brother, and even now their
bodies are burning on one funeral pyre."
The Teacher listened to what she had to say and replied, "Patacara,
be no more troubled. Thou art come to one that is able to be thy
shelter, thy defense, thy refuge. What thou hast said is true. One of
thy sons has been carried off by a hawk, the other swept away by
the water; [268] by the roadside thy husband lies dead; thy father's
house has been wrecked by the wind, and in it have perished thy
mother and father and brother. But just as to-day, so also all through
this round of existences, thou hast wept over the loss of sons and
others dear to thee, shedding tears more abundant than the waters
of the four oceans." And he uttered the following Stanza,
But little water do the oceans four contain.
Compared with all the tears that man hath shed.
By sorrow smitten and by suffering distraught.
Woman, why heedless dost thou still remain?
In this wise did the Teacher discourse on the round of existences
without conceivable beginning. As he spoke, the grief which per-
vaded her body became less intense. Perceiving that her grief was
become less intense, he continued his discourse as follows, "Patacara,
to one that is on his way to the world beyond, nor sons nor other
kith and kin can ever be a shelter or a refuge. How much less can
you expect them to be such to you in this present life! He that is
wise should clarify his conduct, and so for himself make clear the
path that leadeth to Nibbana." So saying, he instructed her in the
Law by pronouncing the following Stanzas,
288. Nor sons nor father can a refuge be, nor kith and Idn;
In them, to him whom death assails, no refuge remains.
289. Knowing this power of circumstances, the wise man, restrained by the moral
precepts,
Should straightway clear the path that leads to Nibbana. [269]
At the conclusion of the discourse, Patacara obtained the Fruit
of Conversion, and the Depravities within her, as numerous as the
^56
Book 8, Story 12, Dhammapada 113 [N.2.2692-
particles of dust on the whole wide earth, were burned away. Many
others likewise obtained the Fruit of Conversion and the Fruits of
the Second and Third Paths. Patacara, having obtained the Fruit
of Conversion, requested the Teacher to admit her to the Order. The
Teacher sent her to the community of nuns and directed that she
be admitted. Afterwards she made her full profession and by
reason of her happy demeanor {patitdcarattd) came to be known as
Patacara.
One day she filled her water-pot with water, and pouring out water,
bathed her feet. As she poured out the water, she spilled some on the
ground. The water ran a little way and disappeared. The second
time it went a little farther. The third time a little farther yet. So
she took this very incident for her Subject of Meditation, and fixing
accurately in her mind the three occurrences, she meditated thus,
"Even as the water I spilled the first time ran a little way and dis-
appeared, so also living beings here in the world are dying in youth.
Even as the water I spilled the second time ran a little farther, so also
living beings here in the world are dying in the prime of life. Even as
the water I spilled the third time ran a little farther yet, so also living
beings here in the world are dying in old age."
The Teacher, seated in his Perfumed Chamber, sent forth an appari-
tion of himself, and standing as it were face to face with her, spoke
and said, "Patacara, 'twere better far to live but a single day, aye,
but a single moment, and see the rise and set of the Five Elements of
Being, than to live a hundred years and not see." [270] And joining
the connection, he instructed her in the Law by pronouncing the
following Stanza,
113. Though one should live a hundred years, 'twere all in vain.
Did one not see that all that is doth wax and wane;
Instead, 'twere better far to live a single day.
And know that all the world contains doth rise and pass away.
At the conclusion of the discourse Patacara attained Arahatship
together with the Supernatural Faculties.
-N .2.2721 ] Kisd Gotaml seeks mustard seed 257
VIII. 13. KISA GOTAMl SEEKS MUSTARD SEED TO CURE
HER DEAD CHILD ^
Though one should live a hundred years. This religious instruction
was given by the Teacher at Jetavana, with reference to Kisa Gotami.
13 a. Kisa Gotami marries the son of a rich merchant
Once upon a time, the story goes, a merchant worth four hundred
milHons lived at Savatthi. Suddenly all of his wealth turned into
charcoal. The merchant, overwhelmed with grief, refused to eat and
took to his bed. One day a certain friend of his came to see him and
asked him, "Sir, why are you so sorrowful.f^" The merchant told him
what had happened. Said his friend, "Sir, give not yourself over to
sorrow. [271] I know a way out of the difficulty, if you will but make
use of it." "Well, sir, what am I to do.?"
Said his friend, "Spread matting in your shop, and pile the char-
coal on it, and sit down as if you were selling it. People will come
along and say to you, 'Most merchants sell such things as clothing
and oil and honey and molasses; but you are sitting here selling
charcoal.' Then you must say to them, *If I can't sell what belongs
to me, what am I to do.^^' But again some one may say, *Most mer-
chants sell such things as clothing and oil and honey and molasses;
but you are sitting here selling yellow gold.' Then you must say,
* Where's any yellow gold.^^' Your customer will say, 'There it is!'
Then say, 'Let me have it.' Your customer will bring you a handful
of charcoal. Take it, cover it with your hands, and presto! it will
turn into yellow gold. Now if your customer be a maiden, marry her
to your son, turn over your four hundred millions to her, and live
on what she gives you. But if your customer be a youth, marry your
daughter to him as soon as she reaches marriageable age, turn over
your four hundred millions to him, and live on what he gives you."
"A fine plan indeed!" said the merchant. [272] So he piled the
charcoal up in his shop, and sat down as if he were selling it. People
1 Parallels: Anguttara Commentary, JRAS., 1893, 791-796; Therl-Gdthd Com-
mentary, Ixiii: 174-176; Rogers, Buddhaghosha's Parables, x, pp. 98-102; Tibetan
Tales, xi, pp. 216-226. In Therl-Gdthd, 218-219, and in the Tibetan version, certain
episodes of the story of Patacara (viii. 12) are incorporated in the story of Kisa Gotami.
Cf. Die Legende von Kisdgotaml. Eine literarhistorische Untersuchung. Von Jakob
H. Thiessen, Breslau, 1880. Text: N ii. 270-^75.
258
Booh 8, Story 13. Dhammapada 11 Jf [N .2.2721-
came along and said to him, "Most merchants sell such things as
clothing and oil and honey and molasses; but you are sitting here
selling charcoal." To such as asked this question, he replied as follows,
"If I can't sell what belongs to me, what am I to do.^'*
There came one day to the door of his shop a certain maiden, the
daughter of a poverty-stricken house. Her name was Gotami, but by
reason of the leanness of her body she was generally known as Kisa
Gotami. She came to buy something for herself; but when she saw the
merchant, she said to him, "My good sir, most merchants sell such
things as clothing and oil and honey and molasses; but you are sitting
here selling yellow gold." "Maiden, where is there any yellow gold.^^"
"Right there where you are sitting." "Let me have some of it, maiden."
She took a handful of the charcoal and placed it in his hands. No
sooner had it touched his hands than presto! it turned into yellow gold.
Then said the merchant to her, "Which is your house, maiden.^^"
Said she, "Such and such, sir." The merchant, perceiving that she
was unmarried, married her to his own son. He then gathered up
his wealth (what was previously charcoal turning into yellow gold at
his touch), and gave the four hundred millions into her charge. In
time she became pregnant, and, after ten lunar months, gave birth to
a son. But the child died as soon as he was able to walk.
,^ 13 b. Kisa Gotami seeks mustard seed to cure her dead child^
Now Kisa Gotami had never seen death before. Therefore, when
they came to remove the body for burning, she forbade them to do so.
Said she to herself, " I will seek medicine for my son." Placing the dead
child on her hip, she went from house to house inquiring, "Know ye
aught that will cure my son.?" [273] Everyone said to her, "Woman,
thou art stark mad that thou goest from house to house seeking medi-
cine for thy dead child." But she went her way, thinking, "Surely
I shall find someone that knoweth medicine for my child."
Now a certain wise man saw her and thought to himself, "This
my daughter hath no doubt borne and lost her first and only child,
nor death hath seen before; I must help her." So he said to her,
"Woman, as for me, I know not that wherewith to cure your child;
but one there is that knoweth, and him I know." "Sir, who is it
that doth know.?" "Woman, the Teacher doth know; go ask him."
"Good sir, I will go ask him."
* Facsimiles of original, in Burmese and Cingalese letters, vol. 28, pages xii-xiii.
-N. 2. 2758] Kisd Gotami seeks mustard seed 259
So she went to the Teacher, paid obeisance to him, stood at his
side, and asked him, "Venerable Sir, is it true, as men say, that thou
dost know that wherewith to cure my child?" "Yea, that know I."
"What shall I get?" "A pinch of white mustard seed." "That will
I, Venerable Sir. But in whose house shall I get it?" "In whose
house nor son nor daughter nor any other hath yet died." "Very
well, Venerable Sir," said she, and paid obeisance to him. Then she
placed the dead child on her hip, entered the village, stopped at the
door of the very first house, and asked, "Have ye here any white
mustard seed? [274] They say it will cure my child." "Yea."
"Well then, give it me." They brought grains of white mustard
seed and gave to her. She asked, "Friends, in the house wherein ye
dwell hath son or daughter yet died?" "What sayest thou, woman?
As for the living, they be few; only the dead be many." "Well then,
take back your mustard seed; that is no medicine for my child."
So saying, she gave back the mustard seed.
After this manner, going from house to house, she plied her quest.
Never a house wherein she found the mustard seed she sought; and
when the evening came, she thought, "Ah! 'tis a heavy task I took
upon myself. I thought 'twas I alone had lost a child, but in every
village the dead are more in number than the living." The while
she thus reflected, hard became the heart the which erewhile was soft
with mother's love. She took the child and in a forest laid him down,
and going to the Teacher paid obeisance to him and beside him took
her stand.
Said the Teacher, "Didst thou get the single pinch of mustard
seed?" "Nay, that did I not. Venerable Sir. In every village the
dead are more in number than the living." Said the Teacher, "Vainly
didst thou imagine that thou alone hadst lost a child. But all living
beings are subject to an unchanging law, and it is this: The Prince
of Death, like to a raging torrent, [275] sweeps away into the sea of
ruin all living beings; still are their longings unfulfilled." And in-
structing her in the Law, he pronounced the following Stanza,
287. Whoso hath set his heart on sons or flocks and herds.
To worldly pleasures given o'er whose thoughts, —
Even as a torrent sweeps away a sleeping town.
So him the Prince of Death doth take and bear away.
As the Teacher uttered the last word of the Stanza, Kisa Gotami
was established in the Fruit of Conversion. Likewise did many others
also obtain the Fruit of Conversion, and the Fruits of the Second and
260
Book 8, Story 13. Dhammapada IH [N. 2. 2759-
Third Paths. Kisa Gotami requested the Teacher to admit her to
the Order; accordingly he sent her to the community of nuns and
directed that she be admitted. Afterwards she made her full pro-
fession and came to be known as the nun Kisa Gotami.
One day it was her turn to light the lamp in the Hall of Confession.
Having lighted the lamp, she sat down and watched the tongues of
flame. Some flared up and others flickered out. She took this for
her Subject of Meditation and meditated as follows, "Even as it is
with these flames, so also is it with living beings here in the world:
some flare up, while others flicker out; they only that have reached
Nibbana are no more seen."
The Teacher, seated in his Perfumed Chamber, sent forth an
apparition of himself, and standing as it were face to face with her,
spoke and said, "Even as it is with these flames, so also is it with living
beings here in the world: some flare up, while others flicker out; they
only that have reached Nibbana are no more seen. Therefore, better
is the life of him that seeth Nibbana, though he live but for an instant,
than the lives of them that endure for a hundred years and yet see not
Nibbana." And joining the connection, he instructed her in the Law
by pronouncing the following Stanza,
114. Though one should live a hundred years, the region of the deathless never seeing,.
*Twould be in vain; instead, 'twould better be
To Kve a single day, the region of the deathless seeing.
At the conclusion of the discourse Kisa Gotami, even as she sat
there, attained Arahatship and the Supernatural Faculties.
Vin. 14. THE WIDOW BAHUPUTTIKA AND HER
UNGRATEFUL CHILDREN ^
Though one should live a hundred years. This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to Bahuputtika. [276]
In a certain household at Savatthi, we are told, were seven sons
and seven daughters. All of them married as soon as they were old
enough, and were happy, as was indeed their nature. After a time
their father died. But the mother, the eminent female lay disciple, even
after the death of her husband, did not for some time relinquish control
1 Cf. Story xxiii. 3. Text: N ii. 276-278.
-N. 2. 2787] Bahuputtikd and her ungrateful children 261
of his property. One day her sons said to her, "Mother, now that
our father is dead, what is the use of your retaining his property? Can
we not support you?" She Hstened to their words, but said nothing.
After they had spoken to her several times about the matter, she
thought to herself, "My sons will look after me; why need I keep the
property separate for myself?" So she divided the estate into two
parts and distributed them among the children.
After a few days had passed, the wife of her oldest son said to her,
"Apparently this is the only house our excellent mother visits; she
acts as though she had given both parts of her estate to her oldest
son." In like manner did the wives of her other sons address her. So
likewise did her daughters address her whenever she entered their
houses, from the oldest to the youngest. With such disrespect was
she treated that finally she said to herself, "Why should I live with
them any longer? I will enter the Order and live the life of a nun."
So she went to the nuns' convent [277] and asked to be admitted to
the Order. They received her into the Order, and when she had made
her full profession she went by the name of Bahuputtika the nun.
"Since I have entered the Order in old age," thought she, as she
performed the major and minor duties assigned to nuns, "it behooves
me to be heedful; I will therefore spend the whole night in meditation."
On the lower terrace, putting her hand on a pillar, she guided her steps
thereby and meditated. Even as she walked along, fearful that in
the dark places she might strike her head against a tree or against
some other object, she put her hand on a tree and guided her steps
thereby, and meditated. Resolved to observe only the Law taught
by the Teacher, she considered the Law and pondered the Law and
meditated.
The Teacher, seated in the Perfumed Chamber, sent forth a radiant
image of himself, and sitting as it were face to face with her, talked with
her, saying, "Bahuputtika, though one should live a hundred years,
did he not behold the Law I have taught and meditate thereon, it
were better that he live but a moment and behold the Law I have
taught." And joining the connection and teaching the Law, he
pronounced the following Stanza,
115. Though one should Hve a hundred years, did he not behold the Law Supreme,
It were better that he live but a single day and behold the Law Supreme. [278]
At the conclusion of the Stanza, Bahuputtika became an Arahat,
possessed of the Supernatural Faculties.
BOOK IX. EVIL, PAPA VAGGA
IX. 1. THE BRAHMAN WITH A SINGLE ROBE ^
Let a man make haste to do good. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to the Brahman Little One-Robe, Culla Ekasataka. [1]
For in the dispensation of the Buddha Vipassi Hved a Brahman
named Maha Ekasataka, and he it was who was reborn in the present
dispensation in Savatthi as One-Robe, Culla Ekasataka. For Culla
Ekasataka possessed but a single undergarment, and his wife possessed
but a single undergarment, and both of them together possessed but
a single upper garment. The result was that, whenever either the
Brahman or his wife went out of doors, the other had to stay at home.
One day announcement was made that there would be preaching at
the monastery. Said the Brahman to his wife, "Wife, announcement
is made that there will be preaching at the monastery. Will you go to
hear the Law by day or by night.'* For we have not enough upper
garments between us to permit both of us to go together." The
Brahman's wife replied, "Husband, I will go in the daytime." So
saying, she put on the upper garment and went.
The Brahman spent the day at home. At night he went to the
monastery, seated himself in front of the Teacher, and listened to the
Law. As he listened to the Law, the five sorts of joy arose within
him, suffusing his body. He greatly desired to do honor to the Teacher,
but the following thought restrained him, "If I give this garment to
the Teacher, there will be no upper garment left for my wife or me."
A thousand selfish thoughts arose within him; then a single believing
thought arose within him. [2] Then thought of self arose within
him and overmastered the believing thought. Even so did the mighty
thought of self seize, as it were, and bind and thrust out the believing
thought. "I will give it! No, I will not give it!" said the Brahman
to himself. As he thus reflected, the first watch passed and the second
watch arrived. Even then he was not able to bring himself to give the
1 This story is referred to at Milindapanha, 115^^. Parallel in Anguttara Com-
mentary (citation at HOS. 28. p. 51). Text: N iii. 1-5.
-N.3.39]
The Brahman with a single robe
263
garment to the Teacher. Then the last watch came. Finally the
Brahman thought to himself, "While I have been fighting with
thoughts of faith and thoughts of self, two watches have elapsed. If
these powerful thoughts of self increase, they will not permit me to
lift up my head from the Four States of Suffering. I will therefore
give my gift." Thus the Brahman finally overmastered a thousand
thoughts of self and followed the lead of a thought of faith. Taking
his garment, he laid it at the Teacher's feet and thrice cried out with
a loud voice, "I have conquered! I have conquered!"
King Pasenadi Kosala happened to be listening to the Law. When
he heard that cry, he said, "Ask him what he has conquered." The
king's men asked the Brahman the question, and the Brahman ex-
plained the matter to them. When the king heard the explanation,
he said, "It was a hard thing to do what the Brahman did. I will do
him a kindness." So he caused a pair of garments to be presented to
him. The Brahman presented these garments also to the Tathagata.
Then the king doubled his gift, presenting the Brahman first with
two pairs of garments, then with four, then with eight, finally with
sixteen. The Brahman presented all these garments also to the
Tathagata. Then the king directed thirty-two pairs of garments to
be presented to the Brahman. But to avoid having it said, "The
Brahman has kept not a single pair for himself, but has given away
every pair he received," he said to the Brahman, "Keep one pair for
yourself and give another pair to your wife." So saying, he caused
the Brahman to keep two pairs and gave the remaining thirty pairs
to the Tathagata alone. Even had the Brahman given away what
he possessed a hundred times, the king would have met his gifts
with equal gifts. (In a former state of existence Maha Ekasataka
kept for himself two pairs of garments out of sixty-four he received;
Culla Ekasataka [3] kept two out of thirty-two.)
The king gave orders to his men, "It was indeed a hard thing to
do what the Brahman did. Fetch my two blankets into the presence-
chamber." They did so. The king presented him with the two
blankets, valued at a thousand pieces of money. But the Brahman
said to himself, "I am not worthy to cover my body with these blankets.
These are suitable only for the Religion of the Buddha." Accordingly
he made a canopy of one of the blankets and hung it up in the Per-
fumed Chamber over the Teacher's bed; likewise he made a canopy
of the other blanket and hung it up in his own house over the spot
where the monk who resorted to his house for alms took his meals.
264
Book 9, Story 1. Dhammapada 116 [N.s.Sio-
At eventide the king went to visit the Teacher. Recognizing the
blanket, he asked him, "Reverend Sir, who was it that honored you
with the gift of this blanket?" "Ekasataka." Thought the king
to himself, "Even as I believe and rejoice in my belief, even so does
this Brahman believe and rejoice in his belief." Accordingly he
presented to him four elephants, four horses, four thousand pieces of
money, four women, four female slaves, and four most excellent
villages. Thus therefore did the king cause the Brahman to be given
the Gift of Fours.
The monks started a discussion in the Hall of Truth: "Oh how
wonderful was the deed of Culla Ekasataka! No sooner done than he
received all manner of presents of four! As soon as he did a good
deed, straightway the fruit thereof was given to him." The Teacher
approached and asked the monks, "Monks, what are you sitting here
now talking about.?" When they told him, he said, "Monks, had
Ekasataka been able to bring himself to give me his gift in the first
watch, he would have received the Gift of Sixteens; had he been able
to do so in the middle watch, [4] he would have received the Gift of
Eights; because it was not until late in the last watch that he gave me
his gift, he received only the Gift of Fours. He who does good works
should not put away the impulse to good that arises within him, but
should act on the instant. A meritorious deed tardily done brings its
reward, but tardy is the reward it brings. Therefore a man should
perform a good work the instant the impulse to good arises within
him." So saying, he joined the connectioa, and preaching the Law,
pronounced the following Stanza,
116. Let a man make haste to do good; let him restrain his heart from evil;
For if a man is slow in doing good, his mind delights in evil.
IX. 2. A DISCONTENTED MONK ^
Should a man commit sin. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to Elder Seyyasaka. [5]
For Elder Seyyasaka was Elder Laludayi's fellow-monk. Becoming
discontented with the continence required by the Religious Life, he
* This story is derived from the Vinaya, Samghddisesa, i. 1: iii. 110-112. Text:
N iii. 5-6.
-N.3.621]
A discontented monk
%65
told his companion, who put him up to violating the first Sanghadisesa
Rule.^ Thereafter, as often as he fell into that sin of discontent, he
broke that same Rule. The Teacher heard about his doings, sent for
him, and asked him, "Is the report true that you do thus and so?"
"Yes, Reverend Sir." "Fond man," said the Teacher, "why have
you sinned so grievously, in a manner so unbecoming to your state.^^"
In such fashion did the Teacher reprove him. Having so done, he
enjoined upon him the observance of the Precepts. Then he said
to him, "Such a course of action inevitably leads to suffering, both
in this world and in the world to come." So saying, he joined the
connection, and preaching the Law, pronounced the following
Stanza,
117. Should a man commit sin, he should not repeat his sin again and again;
He should not seek after evil; suffering is the outcome of evil.
IX. 3. GODDESS AND MONK 2
// a man do works of merit. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to the goddess Laja. The story begins at Rajagaha. [6]
For while Venerable Kassapa the Great was in residence at Pipphali
Cave, he entered into a state of trance, remaining therein for seven
days. Arising from trance on the seventh day, he surveyed with
Supernatural Vision the places where he was wont to go his rounds
for alms. As he looked abroad, he beheld a certain woman, the keeper
of a field of rice-paddy, parching heads of rice which she had gathered.
Thereupon he considered within himself, "Is she endowed with faith
or is she not endowed with faith.?" Straightway becoming aware that
she was endowed with faith, he reflected, " Will she be able to render me
assistance.?" Straightway he became aware of the following, "This
noble young woman is wise and resourceful; she will render me
assistance, and as the result of so doing will receive a rich reward."
So he put on his robe, took bowl in hand, and went and stood near the
rice-field.
When this noble young woman saw the Elder, her heart believed,
and her body was suffused with the five sorts of joy. "Wait a moment.
Reverend Sir," said she. Taking some of the parched rice, she went
1 Explained at SBE. xiii. 7; xx. 77.
2 Text: N iii. 6-9.
^66
Book P, Story S, Dhammapada 118 [N. 3.621-
quickly to him, poured the rice into the Elder's bowl, and then,
saluting him with the Five Rests, she made an Earnest Wish, saying,
"Reverend Sir, may I be a partaker of the Truth you have seen?"
"So be it," replied the Elder, pronouncing the words of thanksgiving.
Then that noble young woman saluted the Elder and set out to return,
reflecting upon the alms she had given to the Elder. [7]
Now in a certain hole by the road skirting the field of growing
rice lurked a poisonous snake. He was not able to bite the Elder's
leg, for it was covered with his yellow robe. But as that noble young
woman reached that spot on her return, reflecting upon the alms she
had given to the Elder, the snake wriggled out of his hole, bit her,
and then and there caused her to fall prostrate on the ground. Dying
with believing heart, she was reborn in the World of the Thirty-three.
Like a sleeper awakened, she awoke in a celestial mansion of gold
thirty leagues in extent; her stature was three-quarters of a league.
She wore a celestial robe twelve leagues in measure as an under-
garment, and another celestial robe twelve leagues long as an upper
garment. She had a retinue of a thousand celestial nymphs. The
portal of the mansion was richly ornamented, and there hung down
therefrom a golden vessel filled with golden grains of rice, to make
known her former work of merit.
Standing at the portal of the mansion, she surveyed her glory and
considered within herself, "Through what work of merit did I attain
this glory .'^" Straightway she became aware of the following, "This
my glory is the result of my gift of parched rice to Elder Kassapa
the Great." Then she thought to herself, "Since I have received
this splendor and glory as the result of a trifling work of merit, I
ought not henceforth to be heedless. I will therefore perform the
major and minor duties for the Elder and so make my salvation sure."
Accordingly early in the morning she took a golden broom and a
golden receptacle for sweepings, went to the Elder's cell, swept it
clean, and set out water for drinking.
When the Elder saw what had been done, he concluded, "Some
probationer or novice must have rendered me this service." On the
second day the goddess did the same thing again, and the Elder again
came to the same conclusion. But on the third day the Elder [8]
heard the sound of her sweeping, and looking in through the keyhole,
saw the radiant image of her body. And straightway he asked, "Who
is it that is sweeping.'^" "It is I, Reverend Sir, your female disciple
the goddess Laja." "I have no female disciple by that name."
-N.3.9ii] Goddess and monk 267
"Reverend Sir, when I was a young woman tending a rice-field, I
gave you parched rice; as I returned on my way, a snake bit me, and
I died with believing heart and was reborn in the World of the
Thirty-three. Since it was through you that I received this glory, I
said to myself, *I will perform the major and minor duties for you
and so make my salvation sure.' Therefore came I hither, Reverend
Sir." "Was it you that swept this place for me yesterday and on
the preceding days, setting out water for drinking.^" "Yes, Rever-
end Sir."
"Pray depart hence, goddess. Never mind about the duties you
have rendered, but henceforth come no more hither." "Reverend
Sir, do not destroy me. Permit me to perform the major and minor
services for you and so make my salvation sure." "Goddess, depart
hence, lest in the future, when expounders of the Law take the varie-
gated fan and sit down, they have reason to say, * Report has it that
a goddess comes and performs the major and minor duties for Elder
Kassapa the Great, setting out water for him to drink.' Henceforth,
therefore, come no more hither, but turn your steps elsewhere."
"Reverend Sir, do not destroy me," begged the goddess again and
again. The Elder thought to himself, "This goddess pays no attention
to my command." Therefore he said to her, "You do not know your
place." So saying, he snapped his fingers in contempt. The goddess,
not daring to remain where she was, flew up into the air, and extending
her clasped hands in an attitude of reverence, cried out, "Reverend
Sir, do not nullify the attainment I have attained. Let me make
my salvation sure." Thereupon the goddess wept and wailed and
lamented, standing poised in the air.
As the Teacher sat in his Perfumed Chamber at Jetavana, [9] he
heard the sound of her lamentation. Therefore he sent forth a luminous
image of himself, and sitting down face to face as it were with the
goddess, he opened his lips and said, "Goddess, it was indeed the
duty of my son Kassapa the Great to restrain himself. But they who
desire to perform works of merit conclude, *This one thing alone is
needful,' and recognize the doing of works of merit as their sole duty.
Indeed, both in this world and the world to come, it is the doing of
good works alone that brings happiness." Then he joined the con-
nection, and preaching the Law, pronounced the following Stanza,
118. If a man do works of merit, he should do them again and again;
He should long to do works of merit; happy is the outcome of works of merit.
£68
Book 9, Story 4- Dhammapada 119-120 [N.3.921-
IX. 4. ANATHAPINDIKA AND THE GODDESS ^
Even an evildoer sees happiness. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to Anathapindika. [10]
For Anathapindika, who spent fifty-four crores of treasure in the
Religion of the Buddha on Jetavana monastery alone, proceeded in
state three times a day to wait upon the Teacher during the Teacher's
residence at Jetavana. Whenever he set out to go thither, he thought,
"The probationers and novices will look at my hands and ask the
question, *What has he brought with him as offerings?' "and therefore
never went empty-handed. When he went thither early in the morn-
ing he carried rice-porridge with him; after breakfast he carried ghee,
fresh butter, and the other medicaments; in the evening he carried
with him perfumes, garlands, unguents, and garments. Now those
who lived by trade had borrowed from him eighteen crores of treasure.
Moreover eighteen crores of treasure belonging to his family, secretly
buried at the bank of the river, had been swept into the great ocean
at the time when the river burst its banks. The result was that he
was gradually being reduced to a state of poverty. But in spite of
this, he just gave alms to the Congregation of Monks as before, al-
though he was unable to give choice food such as he had before.
One day the Teacher asked him, "Are alms provided for us in the
house of our householder.^" Anathapindika replied, "Yes, Reverend
Sir, but the food is naught but bird-feed and sour gruel." Then said
the Teacher to him, "Householder, do not allow yourself to think, *It is
naught but coarse food that I give to the Teacher,' and be not disturbed
thereat. If the intention be pure, it is impossible to give the Buddhas
and others food that is really coarse. You have given food to the
Eight Holy Personages. I, however, in the time of Velama stirred
up all India by setting rich offerings agoing, [11] but yet I failed to
win a single man to betake himself to the Three Refuges. It is a
hard thing to find those on whom it is proper to bestow offerings.
Therefore be not disturbed at the thought, 'My offerings are coarse
food.'" So saying, the Teacher recited in full the Velama Sutta.^
^ This story is for the most part an abbreviated version of the Introduction to
Jdtaka 40: i. 226-231. The text is frequently word for word the same as the Jdtaka.
Dh. cm. 10^1 !'• is derived from Anguttara, iv. 392-396.
2 AnguUara, iv. 392-396.
Text: Niii. 9-15.
-N .3.1213] Andthapindika and the goddess 269
When the Teacher and the Teacher's disciples entered the house
of Anathapindika, the goddess who dwelt over the gate, unable to
remain by reason of the intensity of their goodness, thought to herself,
"I will detach the householder from his allegiance, that they may no
more enter this house." Now although the goddess had longed to
address the householder, she could say not a word to him in the heyday
of his wealth and power. At this time, however, she thought to
herself, "The householder is now a poor man, and will therefore be
disposed to give heed to my words." Accordingly she went by night,
entered the treasurer's chamber of state, and stood poised in the air.
When the treasurer saw her, he said, "Who is that.^^" "It is I, great
treasurer, the goddess that resides over your fourth gate. I am come
to give you admonition." "Well then, say what you have to say."
"Great treasurer, without considering the future, you have dissi-
pated your great wealth in the religion of the monk Gotama. Now,
although you have reduced yourself to poverty, you still continue to
give of your wealth. If you continue this course, in a few days you
will not have enough left to provide you with clothing and food. Of
what use to you is the monk Gotama .^^ Abandon your lavish giving,
devote your attention to business, and make a fortune." "Is this the
advice you came to give me.?" "Yes, treasurer." "Then begone.
Though a hundred thousand like you should try, [12] you would
not be able to move me from my course. You have said to me what
you had no right to say; what business have you to dwell in my
house.? Leave my house instantly." The goddess, unable to with-
stand the words of a Noble Disciple who had attained the Fruit of
Conversion, left his house, taking her children with her.
But after the goddess had left his house, she was unable to find
lodging elsewhere. Then she thought to herself, "I will ask the
treasurer to pardon me and to allow me to resume my residence in
his house." Accordingly she approached the tutelary deity of the
city, told him of her offense, and said to him, "Come now, conduct
me to the treasurer, persuade him to pardon me, and persuade him
to allow me to resume my residence in his house." But the tutelary
deity of the city replied, "You said something you had no business
to say; it will be impossible for me to go with you to the treasurer's
residence." Thus did the tutelary deity of the city refuse her request.
Then she went to the Four Great Kings, but they likewise refused
her request. Then she approached Sakka king of gods, told him her
jstory, and entreated him yet more earnestly. Said she, "Sire, I am
270
Book 9, Story ^. Dhammapada 119-120 [N.3.i2i4-
unable to find a place wherein to lodge myself, but wander about
without protection, children in hand. Obtain for me the privilege of
returning to my former residence." Sakka replied, "But neither will
it be possible for me to speak to the treasurer in your behalf. However,
I will tell you a way." "Very good, sire; tell me what it is."
"Go assume the dress of the treasurer's steward; note on a leaf
from the hand of the treasurer a list of the wealth he once possessed;
put forth your supernatural power and recover the eighteen crores of
wealth borrowed by those who live by trade, and fill therewith the
treasurer's empty storeroom. [13] Besides this wealth, there are
eighteen crores of wealth which were swept into the great ocean. Yet
again there are eighteen crores of wealth without an owner, to be found
in such and such a place. Gather all this together and therewith fill
his empty store-room. Having thus atoned for your offense, ask him
to grant you pardon." "Very well," said the goddess. And straight-
way she did all, just as Sakka king of gods told her to. Having so
done, she went and stood poised in the air, illuminating with super-
natural radiance the treasurer's chamber of state.
"Who is that.^" asked the treasurer. "It is I," replied the goddess,
"the blind, stupid goddess that once dwelt over your fourth gate.
Pardon me the words I once spoke to you in my blind stupidity. In
obedience to the command of Sakka king of gods, I have recovered
the fifty-four crores of wealth and filled your empty store-room there-
with; thus have I atoned for my offense; I have no place wherein to
lodge myself, and therefore am I greatly wearied." Anathapindika
thought to himself, "This goddess says to me, *I have made atone-
ment for my offense,' and confesses her fault; I will conduct her to
the Supremely Enlightened." Accordingly he conducted her to the
Teacher, saying to her, "Tell the Teacher all you have done." The
goddess fell upon her face before the feet of the Teacher and said,
"Reverend Sir, because of my folly I did not recognize your eminent
merit and uttered evil words; pardon me for having uttered them."
Thus did the goddess ask pardon both of the Teacher and of the great
treasurer.
Then the Teacher admonished both the treasurer and the fairy
with reference to the ripening of deeds both good and evil, saying,
"Here in this present life, great treasurer, even an evildoer sees
happiness, so long as his evil deed has not yet ripened. But so soon
as his evil deed has ripened, then he sees only evil. Likewise a good
man sees evil things, so long as his good deeds have not yet ripened;
-N.3.169] Andthapindika and the goddess 271
but so soon as his good deeds have ripened, then he sees only happi-
ness." [14] So saying, he joined the connection, and preaching the
Law, pronounced the following Stanzas,
119. Even an evildoer sees happiness, so long as his evil deed has not yet ripened;
But so soon as his evil deed has ripened, then the evildoer sees evil things.
120. Even a good man sees evil, so long as his good deeds have not yet ripened;
But so soon as his good deeds have ripened, then the good man sees happiness.
IX. 5. THE MONK WHO FAILED TO KEEP HIS
REQUISITES IN ORDERS
One should not think lightly of evil. This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to a monk who failed to keep his requisites in order. [15]
The story goes that this monk would leave out of doors whatever
requisites, such as beds and chairs, he used out of doors. His requisites,
thus exposed to the ravages of rain and sun and white ants, soon went
to pieces. His brother monks used to say to him, "Brother, ought
you not to put away your requisites.'^" The monk would reply, "I
have committed only a slight fault, brethren; it is not worth wasting
thought or bile over." Then he would do the same thing over again.
The monks informed the Teacher of his doings. The Teacher sent for
him and said to him, "Monk, is the report true that you are doing
thus and so.^" But even when the Teacher asked him, the monk
replied, "Exalted Sir, I committed only a slight fault; it is not worth
wasting thought or bile over." Thus did he reply to the Teacher,
expressing slight concern over what he had done. Then said the
Teacher, "Monks should never act on this principle. One should
never regard an evil deed as a small matter, saying, *It is a mere
trifle.' For when a water-vessel stands with mouth uncovered in the
open [16] and the rain descends, it is not, to be sure, filled by a single
drop of rain; but when it rains again and again, it is filled to the brim.
Even so, little by little, the man who commits sin accumulates a huge
pile of sin." So saying, he joined the connection, and preaching the
Law, pronounced the following Stanza,
121. One should not think lightly of evil and say, "It will not come nigh unto me.'*
Even a water- vessel is filled by the falling of one drop of water after another;
Even so the simpleton fills himself with evil, though he gather it little by little.
1 Text: N iii. 15-16.
272 Book 9, Story 6. Dhammapada 122 [N.3.I619-
At the conclusion of the lesson many attained the Fruit of Con-
version and the Fruits of the Second and Third Paths. Then the
Teacher promulgated the following precept, "Whoever fails to remove
a bed he has spread in the open air is guilty of sin."
IX. 6. TREASURER CATFOOT ^
One should not think lightly of good. This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to Treasurer Catfoot, Bilalapadaka. [17]
For once upon a time the residents of Savatthi banded themselves
together and gave alms to the Congregation of Monks presided over
by the Buddha. Now one day the Teacher, in returning thanks, spoke
as follows, "Lay disciples, here in this world one man himself gives,
but does not urge others to give; in the various places where he is
reborn, such a man receives the blessing of wealth but not the blessing
of a retinue. A second man does not himself give, but urges others
to give; in the various places where he is reborn, such a man receives
the blessing of a retinue but not the blessing of wealth. A third man
neither himself gives nor urges others to give; in the various places
where he is reborn, such a man receives neither the blessing of wealth
nor the blessing of a retinue. Lastly, a man both himself gives and
urges others to give; in the various places where he is reborn, such
a man receives both the blessing of wealth and the blessing of a retinue."
Now a certain wise man who stood listening to the Teacher's dis-
course on the Law, thought to himself, "This is indeed a wonderful
thing! I will straightway perform works of merit leading to both of
these blessings." Accordingly he arose and said to the Teacher, as
the latter was departing, "Reverend Sir, accept our offering of food
to-morrow." "But how many monks do you need.^" "All the monks
you have. Reverend Sir." The Teacher [18] graciously consented
to come. Then the layman entered the village and went hither and
thither, proclaiming, "Women and men, I have invited the Congrega-
tion of Monks presided over by the Buddha for to-morrow. Give
rice and whatever else be needed for making rice-porridge and other
kinds of food, each providing for as many monks as his means permit.
Let us do all the cooking in one place and give alms in common."
1 Text: N iii. 17-20.
-N.3.1914]
Treasurer Catfoot
273
Now a certain treasurer, seeing that the layman had come to the
door of his shop, became angry and thought to himself, "Here is a
layman who, instead of inviting as many monks as he could himself
accommodate, is going about urging the entire village to give alms."
And he said to the layman, "Fetch hither the vessel you brought
with you." The treasurer took grains of rice in his three fingers,
and presented them to the layman; similarly with different kinds of
kidney-beans. Ever after that the treasurer bore the name of Catfoot,
Bilalapada. Likewise in presenting ghee and jagghery to the layman,
he placed a basket in the layman's vessel, and allowing a corner to
remain empty, dribbled out his offering pellet by pellet, giving him only
a very little.
The lay disciple placed together the offerings which the rest pre-
sented to him, but placed apart by themselves the offerings of the
treasurer. When the treasurer saw the layman do this, he thought to
himself, "Why does he place apart by themselves the offerings I have
presented to him.?" In order to satisfy his curiosity, he sent a page
with orders to follow the layman, saying to the page, "Go find out
what he does with my offerings." The layman took the offerings
with him, and saying, "May the treasurer receive a rich reward,"
put two or three grains of rice into the porridge and cakes, distributing
beans and drops of oil and jaggery-pellets in all the vessels. The page
returned [19] and told the treasurer what the layman had done.
When the treasurer heard his report, he thought to himself, "If the
layman blames me in the midst of the assembled company, I will
strike him and kill him the moment he takes my name upon his lips."
On the following day, therefore, the treasurer secreted a knife in
a fold of his undergarment and went and stood waiting at the refectory.
The layman escorted into the refectory the Congregation of Monks
presided over by the Buddha, and then said to the Exalted One,
"Reverend Sir, at my suggestion the populace has presented these
offerings to you. All those persons whom I urged to give have given
rice and other provisions according to their respective ability. May
all of them receive a rich reward." When the treasurer heard this, he
thought to himself, "I came here with the intention of killing the
layman in case he took my name upon his lips by way of blame; in
case, for example, he said, ' So and So took a pinch of rice and gave it
to me.' But instead of so doing, this layman has included all in his
request for a blessing, both those who measured out their gifts in
pint-pots and those who took pinches of food and gave, saying, *May
274 Book 9, Story 6, Dhammapada 122 [N.3.i9i4-
all receive a rich reward.' If I do not ask so good a man to pardon me,
punishment from the king will fall upon my head." And straightway
the treasurer prostrated himself before the layman's feet and said,
"Pardon me, master." "What do you mean.^" asked the layman.
Thereupon the treasurer told him the whole story.
The Teacher seeing this act, asked the steward of the offerings,
"What does this mean.^" Thereupon the layman told him the whole
story, beginning with the incidents of the previous day. Then the
Teacher asked the treasurer, "Is his story correct, treasurer.?" "Yes,
Reverend Sir." Then said the Teacher, "Disciple, one should never
regard a good deed as a small matter and say, * It is a mere trifle.' One
should never regard lightly an offering given to a Buddha like me, [20]
or to the Congregation of Monks presided over by the Buddha, and
say of it, * It is a mere trifle.' For wise men who do works of merit,
in the course of time, become filled with merit, even as a water- vessel
which stands uncovered becomes filled with water." So saying, he
joined the connection, and preaching the Law, pronounced the follow-
ing Stanza,
122. One should not think lightly of good and say, "It will not come nigh unto me."
Even a water- vessel is filled by the falling of one drop after another;
Even so a wise man fills himself with good, though he gather it Httle by little.
IX. 7. MERCHANT GREAT-WEALTH ^
Even as a merchant. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to
Merchant Great- Wealth. [21]
The story goes that five hundred thieves sought to effect an
entrance into the house of this merchant, but failed in the attempt.
By and by the merchant filled five hundred carts with wares, but
before setting out on his journey, sent the following message to the
monks, "I am going to such and such a place on business. Let such
of you as desire to go to this place come forth and proceed with me.
Those who do so will not be troubled on the way for lack of food."
Five hundred monks heard the message, and as soon as they heard it,
set out on the road with the merchant. Now those thieves also heard
that the merchant was setting out on a journey, and no sooner did
1 Text: N iii. 21-24.
-N.3.231] Merchant Great-Wealth 275
they hear the news than they went and secreted themselves in a
forest by the way.
When the merchant reached the entrance to the forest, he halted
in a certain village. There he spent three days disposing of the oxen,
the carts, and the rest. During this time, however, he provided
regularly for the monks. While he tarried there, the thieves sent out
a certain man, saying to him, "Go find out when the merchant intends
to leave the village and then come back and tell us." The agent of the
thieves went to that village and said to a friend of his, "When does
the merchant intend to leave the village.^" "Two days more and
he will set out," was the reply; "but why do you ask.^" The agent
of the thieves told him the reason, saying, "I belong to a band of
five hundred thieves who are lying in wait for him in the forest."
"Very good," said his friend; "go your way; he will be setting out
right soon." So saying, he dismissed him. [22]
Thought the friend of the thief, "Shall I restrain the thieves, or
the merchant.?" After thinking the matter over, he came to the
following conclusion, "Why should I have anything to do with these
thieves.? Five hundred monks are living on the bounty of this mer-
chant; I will therefore give the merchant a hint." So he went to
the merchant and said to him, "When do you intend to set out on your
journey.?" "On the third day," replied the merchant. Then said
the man, "Do just as I tell you. I have just learned that there are
five hundred thieves lying in wait for you in the forest. Do not go
there, I pray you." "How do you know.?" "I have a friend who
belongs to the band. I know because he told me." "Well then, why
should I go on from this point at all.? I will turn round and go back
home again."
Since the merchant still tarried, those thieves sent the same man
back again to investigate. The man went and asked his friend.
Learning the merchant's plans, he went back and said to the thieves,
"My friend tells me that the merchant intends to turn round and go
back home again." When the thieves heard that, they filed out of
the forest and took up a position on the road leading in the opposite
direction. But the merchant still tarried. So the thieves sent the
same man back again, and he went as before to his friend. The friend
of the thief, knowing where the thieves were now posted, again told
the merchant. The merchant thought to himself, "I lack for nothing
here; since this is the case, I will go neither forward nor backward,
but will remain right here where I am." Accordingly he went to
276
Book 9, Story 7. Dhammapada 123 [N.3.23i-
the monks and said to them, [23] *' Reverend Sirs, I am informed that
a band of thieves posted themselves along the road with the intention
of plundering me, and that upon hearing of my intention to turn
back, they posted themselves on the road leading in the opposite
direction. Now I have decided to go neither forward nor backward,
but to remain right here where I am. If your reverences desire to
remain right here also, suit your own pleasure."
The monks decided under the circumstances to go back. Accord-
ingly they took leave of the merchant, returned to Savatthi, and
having saluted the Teacher, sat down respectfully at one side. The
Teacher asked them, "Monks, did you not accompany the merchant
of great wealth?" "Yes, Reverend Sir," replied the monks; "but
a band of thieves encompassed the comings and goings of the merchant
of great wealth for the purpose of plundering him. Therefore he
remained right where he was. But we have returned." Then said
the Teacher, "Monks, Merchant Great- Wealth is avoiding the path
because thieves lie in wait for him there. Even so the man who would
live avoids deadly poison. Even so should monks also avoid evil, re-
garding the Three Forms of Being as paths encompassed about by
bands of thieves." So saying, he joined the connection and preaching
the Law, pronounced the following Stanza,
123. Even as a merchant possessing small company and great wealth avoids a path
where danger lurks.
Even as a man desiring to live avoids poison, so should a man avoid evil.
IX. 8. THE ENCHANTED HUNTERS
If in his hand. This religious instruction was given by the Teacher
while he was in residence at Veluvana with reference to the hunter
Kukkutamitta. [24]
Once upon a time there lived in Rajagaha a certain rich man's
daughter. When she reached marriageable age, her mother and
father lodged her in an apartment of royal splendor on the topmost
floor of a seven-storied palace, with a female slave to guard her. One
day towards evening, as she stood at her window looking down into the
street below, she saw Kukkutamitta enter the city. Kukkutamitta
was a hunter who made his living by killing deer; five hundred were
Text: N iii. 21-24.
-N. 3 .2524]
The enchanted hunter
277
the snares, and five hundred the spears, with which he used to catch
them. Now the hunter Kukkutamitta had killed five hundred deer,
had filled his cart with their flesh, and was entering the city sitting
on the pole of his cart to market his kill.
When the rich man's daughter saw him, she immediately fell in
love with him. Giving her slave a present, she sent her out, saying,
"Go find out when this hunter expects to return, and come back to
me." The slave went out, gave the hunter the present, and asked
him the question her mistress had told her to ask. The hunter replied,
"Today I shall sell the meat, and to-morrow morning early I shall
come out of such and such a gate and [25] set out on my return
journey." The slave listened to the hunter's reply and went back and
told her mistress.
The rich man's daughter laid out such of her clothes and jewels
as she thought proper to take with her, and very early the following
morning, having dressed herself in soiled garments, she left the house
accompanied by a number of female slaves, carrying a water-pot in
her hand, as though it was her intention to go to the landing on the
river. Going to the place named by the hunter, she stood and watched
for him to come. Very early the following morning the hunter also
set out, driving his cart. The rich man's daughter fell in behind his
cart and followed him. When the hunter saw the rich man's daughter,
he said to her, "I do not recognize you as the daughter of anyone with
whom I am acquainted; pray cease from following me, young woman."
Said the rich man's daughter, "You did not summon me; I came of
my own accord; be still and drive your cart." The hunter repeatedly
bade her turn back, but to no purpose. Finally she said to him, " When
good fortune comes to one, one shouldn't turn it away." Then the
hunter knew for certain that she was following him, immediately
assisted her to mount the cart, and continued his journey. Her mother
and father sought everywhere to find her, but finding her nowhere,
concluded that she must be dead, and held the funeral feast in honor
of the dead. After living with the hunter, she gave birth to seven
sons. When her sons reached manhood, she got them married.
Now one day as the Teacher surveyed the world at dawn, he
observed that Kukkutamitta and his sons and daughters-in-law had
entered the Net of his Knowledge. Thereupon he considered within
himself, "What will this come to.?" Becoming aware that all fifteen
possessed the dispositions requisite to conversion, he took bowl and
robe and went to the place where Kukkutamitta's nets were spread.
278 Book 9, Story 8, Dhammapada 1^4 [N .3. 2524-
Now it so happened that on that day not a single animal had been
caught in any of his nets. [26] The Teacher left his footprint on
one of the hunter's nets, went on, and sat down under a bush in the
shade. Very early in the morning Kukkutamitta took his bow and
went to the place where his nets were spread. He inspected all of
his nets from first to last, and found that he had caught not a single
animal. Finally he saw the Teacher's footprint, whereupon the
thought occurred to him, "Somebody is going about setting free the
animals I have caught." His anger was aroused against the Teacher,
and when, as he proceeded on his way, he caught sight of the Teacher
sitting under the bush, he immediately drew his bow and said to
himself, "That is the man who set free the animals I caught; I will
kill him." The Teacher permitted him to draw his bow, but did not
permit him to shoot. So there the hunter stood, unable to shoot the
arrow and unable to take it from the string, wearied to exhaustion,
with saliva streaming from his mouth, as if his ribs had been shattered.
When his sons returned home, they said, "Our father is a long time
returning home; what can be the matter.'^" So the mother sent them
out, saying, "My dear sons, go and seek your father." Accordingly
they took their bows and set out. When they saw their father stand-
ing there enchanted, they said to themselves, "That must be some
enemy of our father;" and forthwith those seven brothers drew their
bows. But through the supernatural power of the Buddha they were
all rooted to the spot immovable, even as was their father, and there
they stood. Their mother asked herself, "Why are my sons so long
in returning home.^^" So she went to the place where her husband and
sons had gone, accompanied by her seven daughters-in-law. When she
saw her husband and sons standing there enchanted, she thought to
herself, "At whom, pray, are they aiming their bows.^^" When she
looked beyond and saw the Teacher, she stretched forth her hands
and cried out with a loud voice, "Do not kill my father; do not kill
my father."
Kukkutamitta heard her cry, and thought to himself, "I am indeed
lost; so that is my father-in-law; oh, [27] what a wicked deed I have
done!" Likewise his sons thought to themselves, "So that is our
grandfather; oh, what a wicked deed we have done!" As Kukkuta-
mitta thought, "That is my father-in-law," his disposition became
friendly. Likewise, as his sons thought, "That is our grandfather,"
their disposition became friendly. Then their mother, the rich man's
daughter, spoke to them and said, "Throw away your bows immedi-
-N.3.2810]
The enchanted hunter
279
ately; ask my father to pardon you." The Teacher, knowing that
their hearts had softened, permitted them to lower their bows. Then
all of them bowed low before the Teacher and asked his pardon,
saying, "Pardon us. Reverend Sir." So saying, they sat down respect-
fully on one side. Thereupon the Teacher preached the Law to them
in orderly sequence. At the end of his discourse Kukkutamitta and
his seven sons and his seven daughters-in-law, making fifteen persons
in all, were established in the Fruit of Conversion.
The Teacher made his round for alms, and after breakfast returned
to the monastery. On his return the Elder Ananda asked him,
"Reverend Sir, where have you been.?" "I have been with Kukkuta-
mitta, Ananda." "Did you prevail upon him to abandon the taking
of life. Reverend Sir.?" "Yes, Ananda. Kukkutamitta, together
with his seven sons and "his seven daughters-in-law, has become rooted
and grounded in immovable faith, has professed faith in the Three
Jewels, and has abandoned the taking of life." Said the monks, " Rever-
end Sir, has he not a wife.?" "Yes, monks, he has a wife; and when
she was a mere girl, living with her family, she obtained the Fruit of
Conversion."
The monks began to discuss the matter, saying, "So Kukkuta-
mitta has a wife, and when she was a mere girl she obtained the Fruit
of Conversion; yet she married this hunter and by him had seven
sons. Furthermore, during all this time, whenever her husband
said to her, 'Bring me my bow, bring me my arrows, bring me my
hunting-knife, bring me my net,' she obeyed him and gave him what
he asked for. And her husband, taking what she had given him, went
and took life. Is it possible that those who have obtained the Fruit
of Conversion take life.?" [28] Just then the Teacher approached and
asked, "Monks, what is it that you are sitting here now talking about.?"
When they told him, he said, "Monks, of course those that have ob-
tained the Fruit of Conversion do not take life. Kukkutamitta's
wife did what she did because she was actuated by the thought, 'I
will obey the commands of my husband.' It never occurred to her
to think, *He will take what I give him and go hence and take life.'
If a man's hand be free from wounds, even though he take poison
into his hand, yet the poison will not harm him. Precisely so, a man
who harbors no thoughts of wrong and who commits no evil, may
take down bows and other similar objects and present them to another,
and yet be guiltless of sin." So saying, he joined the connection, and
preaching the Law, pronounced the following Stanza,
280 Book 9, Story 8, Dhammapada 12 1^ [N.3.28ii~
124. If in his hand there be no wound,
A man may carry poison in his hand.
Poison cannot harm him who is free from wounds.
No evil befalls him who does no evil.
On a subsequent occasion the monks began the following dis-
cussion, "On what basis did Kukkutamitta, together with his sons
and his daughters-in-law, attain the Path of Conversion.? And why
was he reborn as a hunter.?" At that moment the Teacher drew near
and asked, "Monks, what is it that you are sitting here now talking
about?" When they told him, [29] he said,
8 a. Story of the Past : The city treasurer and the
country treasurer
Monks, in times past men planned a shrine for the relics of the
Buddha Kassapa. And they said, "What shall be the mortar for
this shrine, and what shall be the water.?" And this was their decision,
"Yellow orpiment and red arsenic shall be the mortar and sesame oil
shall be the water." Accordingly they reduced yellow orpiment and
red arsenic to a powder and mixed it with sesame oil. Then, cutting
bricks in two, and alternating bricks and blocks of gold, they laid up
an inner wall. The outer wall consisted of solid blocks of gold, each
of which was worth a hundred thousand pieces of money.
When the shrine was completed as far as the receptacle for the
relics, they thought, "Now that we have reached the receptacle for
the relics, we have need of a large amount of money; whom shall we
make our foreman.?" A certain village treasurer said, "I will be fore-
man." So saying, he contributed a crore of gold towards the reliquary.
When the inhabitants of the country saw what he had done, they
said, "This city treasurer is just piling up money. But in spite of
the fact that a shrine is building so splendid as this, he is not will-
ing to contribute enough money to make himself chief. Therefore the
village treasurer, by reason of his contribution of a crore of treasure,
will become foreman." And they were greatly offended. The city
treasurer heard their words and said, "I will give two crores and be
foreman myself." So saying, he contributed two crores. Thereupon
the village treasurer said, "I will be foreman," and contributed three
crores. Thus did the village treasurer and the city treasurer bid
against each other, until finally the city treasurer offered to give
eight crores.
Now the village treasurer had only nine crores of treasure in his
-N.3.313]
The enchanted hunter
281
house, while the city treasurer had forty. Therefore the village
treasurer thought to himself, "If I give nine crores, this [30] city
treasurer will say, 'I will give ten crores,' and I shall be plunged into
poverty." So the village treasurer said, "Not only will I give all
this wealth, but I will myself, together with sons and wife, become the
slave of this shrine." And with his seven sons and his seven daughters-
in-law and his wife, he surrendered himself to the shrine. The inhabit-
ants of the country said, "It is possible to obtain money, but this
man, with sons and wife, has surrendered his very self; let him alone
be foreman." So they made him foreman.
Thus did these sixteen persons become slaves of the shrine. The
inhabitants of the country, however, made them freemen. In spite
of this they cared for the shrine, and the shrine was their only care.
When they finished the term of life allotted to them, they passed
from that state of existence and were reborn in the World of the Gods.
They remained in the World of the Gods during the interval between
two Buddhas. In the dispensation of the present Buddha the wife
passed from that state of existence and was reborn as the daughter
of a rich man of Savatthi. When she was a mere girl, she attained
Arahatship. But "Rebirth is a grievous matter for him who has
not yet seen the Truth;" and so it was with her husband. After
passing from birth to birth in the round of existences, he was at last
reborn as a hunter. Thus it happened that no sooner did the rich
man's daughter see her former husband than her former passion for
him returned ! And it has been said,
Through past association or present advantage.
That love springs up again as the lotus in the water.
So it happened that solely because of her former love for him
the rich man's daughter married the hunter. Likewise, when her
sons passed from that state of existence, they were conceived once
more in her womb. Likewise her daughters-in-law were conceived
once more in the wombs of their respective former mothers, and [31]
when they reached marriageable age they married into the same
households. And thus all those who at that time cared for the shrine,
by the supernatural power of that meritorious work, attained the
Fruit of Conversion. End of Story of the Past.
282 Book 9, Story 9. Dhammapada 125 [N.s.sis-
IX. 9. THE HUNTER WHO WAS DEVOURED BY
HIS OWN DOGSi
Whosoever commits offense against the man that is offenseless. This
religious instruction was given by the Teacher while he was in resi-
dence at Jetavana with reference to the hunter Koka.
The story goes that one day early in the morning, as Koka was on
his way to the forest with bow in hand and a pack of hounds trailing
after him, he met by the wayside a certain monk entering a village
for alms. The sight of the monk angered him. As he continued on
his way, he thought to himself, "I have met a Jonah; I shall get
nothing to-day." As for the Elder, when he had made his round of
the village and eaten his breakfast, he set out to return to the monas-
tery. Likewise the hunter, who had scoured the forest without bagging
any game, set out on his return journey.
Seeing the Elder again, the hunter thought to himself, "Early
this morning I met this Jonah, went to the forest, and got nothing;
now he bobs up again before my very eyes; I will let my dogs eat
him up." So he gave the word to his dogs and set them on the Elder.
As for the Elder, he begged the hunter for mercy, saying, "Do not so,
lay disciple, I pray you." The hunter replied, "Early this morning
I met you face to face, and because of you I got nothing in the forest;
now you bob up again before my very eyes; I will let my dogs eat
you up, and that is all I have to say." So saying, the hunter set his
dogs on the Elder without more ado.
The Elder climbed a certain tree in haste, and settled himself in
a fork of the tree a man's height from the ground; the dogs closed
around the tree. [32] The hunter Koka accompanied the dogs to
the tree and said to the Elder, "Don't delude yourself with the thought
that you have escaped from my clutches merely by climbing a tree."
And forthwith he pierced the sole of one of the Elder's feet with the
point of an arrow. Again the Elder begged the hunter for mercy,
saying, "Do not so, I pray you." The hunter, however, paid no
attention to the Elder's entreaty, but pierced the sole of the Elder's
foot again and again with the point of the arrow. When the sole of
one of the Elder's feet had been pierced through and through, he drew
up the wounded foot and let his other foot hang down; when the
1 Text: N iii. 31-34.
-N.3.33io] Hunter devoured by his own dogs ' 283
sole of that foot had been pierced through and through, he drew
that foot up also. When the hunter had thus pierced through and
through the soles of both of the Elder's feet in spite of the Elder's
entreaties, the Elder felt as though his body had been set on fire with
torches. So intense was the pain he suffered that he was unable any
longer to fix his attention; the robe which he wore as an outer garment
dropped from his body, but he did not even notice that it had fallen.
When the robe dropped from the Elder's body, it fell upon the hunter
Koka, covering him from head to foot.
"The Elder has fallen out of the tree," thought the dogs. Forth-
with they crept in under the robe, dragged out their own master,
and devoured him, leaving only the bare bones. Once out from under
the folds of the robe, the dogs stood and waited. The first thing they
knew, the Elder broke off a dry stick and threw it at them. The
moment the dogs saw the Elder they thought, "We have eaten our
own master," and straightway they scurried off into the forest. The
Elder was greatly perplexed and disturbed. Thought he to himself,
"The hunter lost his life because my robe fell and covered him; is
my innocence still unimpaired.'^" With this thought in his mind he
slipped down from the tree, went to the Teacher, and told him the
whole story, beginning at the beginning. "Reverend Sir," said he,
"it was all because of my robe [33] that this hunter lost his life; is
my innocence still unimpaired .^^ Am I still a religious.^" The Teacher
listened to the Elder's words and replied, "Monk, your innocence
is still unimpaired; you are still a religious; it is he who offended
against the offenseless that has gone to perdition. Moreover, this is
not the first time he has done this very thing. In a previous state
of existence also he offended against the offenseless and went to per-
dition for it." And when the Teacher had thus spoken, he illustrated
the matter further by relating the following
9 a. Story of the Past : Wicked physician, boys, and
poisonous snake ^
The story goes that in times long past a certain physician made
the rounds of a village seeking employment for his services. Finding
none, and overcome with hunger, he departed from that village. As
he passed out of the village gate, he noticed a throng of little boys
1 This story is derived from Jdtaka 367: iii. 202-203. Cf. story i. la. The
wicked physician and the woman.
284 . Booh 9, Story 9. Dhammapada 125 [N.3.33io-
playing about the gate. As soon as the physician saw them, he thought
to himself, "I will let a snake bite these boys, then I will treat their
wounds; thus I shall obtain food for myself." Accordingly he pointed
to a snake that lay in the hole of a certain tree with his head thrust
out and said to the boys, "Boys, there is a young Salika bird; catch
him." One of the boys immediately gripped the snake firmly by the
neck and dragged him out of his hole. But as soon as he discovered
that he had a snake in his hands, he screamed and threw the snake
on the head of the physician, who stood close by. The snake coiled
about the shoulders of the physician, bit him hard, and then and
there killed him.
"Thus," concluded the Teacher, "in a previous state of existence
also this hunter Koka offended against the offenseless and went to
perdition for it." When the Teacher had related this Story of the
Past, he joined the connection, and preaching the Law, pronounced
the following Stanza,
125. Whosoever commits offense against the man that is offenseless.
Against the man that is free from impurity and sin.
Unto that very simpleton returns that evil deed again.
Like fine dust tossed agaiust the wind.
IX. 10. THE JEWELER, THE MONK, AND THE
HERON 1
Some are reborn on earth. This religious instruction was given by
the Teacher while he was in residence at Jetavana with reference to
Tissa, an Elder who resorted to a jeweler for alms. [34]
This Elder, it seems, had taken his meals in the house of a certain
jeweler for twelve years, and the master and mistress of the household
had ministered to his wants as faithfully as a mother or father might
do. Now one day the jeweler sat chopping some meat, and the
Elder sat before him. At that moment King Pasenadi Kosala sent
a certain precious stone to the jeweler together with the following
message, " Clean it, pierce it, and send it back." The jeweler, although
his hands were covered with blood, took the stone in his hand and
placed it in a jewel-box. [35] Then he went into an inner room to
wash his hands.
* For a discussion of the motif on which this story turns, see Bloomfield, JAOS.t
36, 63-65. Text: N iii. 34-37.
I
-N. 3 .3616] The jeweler, the monk, and the heron 285
Now the jeweler had a pet heron in his house; and the heron,
concluding from the smell of blood that the jewel must be a piece of
meat, swallowed the jewel before the very eyes of the Elder. When the
jeweler returned and discovered that the jewel had disappeared, he
asked his wife and his sons in turn, " Did you take the jewel.^" " Indeed
we did not take it," they replied. The jeweler immediately concluded,
"The Elder must have taken it;" and whispered to his wife, "The
Elder must have taken the jewel." His wife replied, "Husband, say
not so. During all the years the Elder has visited this house, I have
never observed a flaw in him; it was not he that took the jewel."
Then the jeweler asked the Elder, "Reverend Sir, did you take
a precious stone in this place.?" "No, lay disciple, I did not take it."
"Reverend Sir, there was nobody else here. You, and you alone,
must have taken the jewel. Give me back the precious stone." Since
the Elder steadfastly refused to admit that he had taken the jewel,
the jeweler said to his wife, "It must have been the Elder that took
the jewel. I will question him even by torture." "Husband, do not
ruin us; it were better far for us to become slaves than to lay such
a charge at the door of the Elder." But the jeweler replied, "Were
all of us to become slaves, we should not bring the price of that jewel."
The jeweler took a rope, bound the head of the Elder, [36] and
beat him on the head with a stick. Blood streamed from the Elder's
head, ears, and nostrils, and his eyes looked as though they would
pop out of their sockets. Overwhelmed with the pain, the Elder fell
prostrate on the ground. The heron sniffing the blood, approached
the Elder and began to drink the blood. At this the jeweler, beside
himself with anger at the Elder, screamed, "What are you doing here.?"
and kicked the heron out of the way. But a single blow sufficed to
kill the heron and he turned over on his back.
When the Elder saw that, he said to the jeweler, "Lay disciple,
just slacken the rope about my head and see whether the heron is dead
or not." The jeweler answered him, "You also will die just as has
this heron." "Lay disciple, it was this heron that swallowed that
jewel. However, had not the heron died, I would sooner have died
myself than have told you what became of the jewel." The jeweler
immediately ripped open the crop of the heron, and the first thing he
saw was the jewel. Thereupon he trembled in every limb, his heart
palpitated with excitement, and flinging himself at the feet of the
Elder, he said, "Pardon me. Reverend Sir; what I did I did in my
ignorance." "Lay disciple," replied the Elder, "it was not your fault
286
Book 9, Story 10. Dhammapada 126 [N.3.S6i«-
at all, and neither was it my fault; the round of existences alone is
to blame for this. I pardon you freely." "Reverend Sir, if it is really
true that you have pardoned me, then pray take your accustomed
seat in my house once more and accept alms at my hands." "Lay
disciple, I shall not henceforth set foot under the roof of anybody's
house; my present plight is the result of entering other men's houses.
[37] From this time forth, whithersoever my feet may carry me, I'
shall receive alms only when standing at the house-door." Thus did
the Elder speak, taking upon himself one of the Pure Precepts. And
when he had thus spoken, he pronounced the following Stanza,
Food is cooked for the sage, a little here and a little there, in one house after another.
I will journey about on my round for alms; a good stout leg is mine.
But not long after the Elder had spoken these words, he passed
into Nibbana as the result of the beating he had received at the hands
of the jeweler. The heron was reborn in the womb of the jeweler's
wife. When the jeweler died, he was reborn in Hell. When the jeweler's
wife died, she was reborn, because of her soft-heartedness towards
the Elder, in the World of the Gods.
The monks asked the Teacher about their future state. Said the
Teacher, "Monks, of living beings here in this world, some reenter
the womb; others who are evildoers go to Hell; others, who have
done good deeds go to the World of the Gods; while they that have
rid themselves of the Contaminations, pass to Nibbana." So saying,
he joined the connection, and preaching the Law, pronounced the
following Stanza,
126. Some are reborn on earth, evildoers go to hell,
The righteous go to heaven, Arahats pass to Nibbana.
IX. n. THREE PARTIES OF MONKS ^
Neither in the heaven above. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to three groups of persons. [38]
11 a. Story of the Present: A crow burned to death
The story goes that while the Teacher was in residence at Jeta-
vana, a party of monks set out to pay him a visit, and entered a certain
1 Text: N iii. 38-44.
-N.3.398]
Three parties of monks
287
village for alms. The inhabitants of the village took their bowls,
provided seats for them in a rest-house, offered them rice-porridge
and hard food, and while awaiting time for almsgiving, sat and listened
to the Law. At that moment a flame of fire shot up from under the
cooking- vessel of a certain woman who was boiling rice and seasoning
sauce and curry, and caught the thatch of the roof; whereupon a
bundle of grass detached itself from the thatch and floated away into
the air a mass of flames
At that moment a crow came soaring through the air, thrust his
neck into the bundle of grass, was instantly enveloped in the blazing
mass, burned to a crisp, and fell to the ground in the heart of the
village. All this happened before the very eyes of the monks, and
they said, "Oh, what a terrible thing has happened! Just look, breth-
ren, at the dreadful death that has overtaken this crow! As for what
he did in a previous state of existence to be overtaken by so dreadful
a death, who is likely to know other than the Teacher alone.^^ Let us
therefore ask the Teacher what he did in a previous state of exist-
ence." And with this purpose in mind they departed.
lib. Story of the Present: A woman cast overboard
A second party of monks set out to pay the Teacher a visit and
embarked in a ship. When the ship reached mid-ocean, it stopped
and stood stock-still. "There must be a Jonah on board," said the
passengers, and cast lots. Now the captain had his wife on board, and
she was a young woman in the bloom of youth, exceedingly beautiful
and fair to see. When, therefore, they cast lots for the first time and
the lot fell upon the captain's wife, they said, "Cast lots again." So
they cast lots the second and the third time, and three times in suc-
cession [39] the lot fell upon the captain's wife. Thereupon the
passengers went to the captain, looked him straight in the face, and
asked him, "What about it, master.?" The captain replied, "It is
not right to sacrifice the lives of all on board for the sake of this lone
woman; throw her overboard." So they seized the woman and
started to throw her overboard. All of a sudden, terrified with the
fear of death, she let out a loud scream. When the captain heard her
scream, he said, "There is no sense in allowing her jewels to go down
with her; remove her jewels, every one, wrap her in a piece of cloth,
and then throw her overboard into the sea. But I shall not have
the heart to witness her death-struggle on the surface of the water.
288 Book 9, Story 11. Dhammapada 127 [N .3.398-
Therefore, in order to make sure that I shall not see her, tie a jar
of sand about her neck in this fashion and then throw her over-
board.'* They did as the captain told them to. The moment she
struck the water, fishes and tortoises swam up and tore her limb from
limb. When the monks learned what had happened, they said, "With
the single exception of the Teacher, who is likely to know what this
woman did in a previous state of existence.'^ Let us ask the Teacher
what it was that she did." So as soon as they reached the haven where
they would be, they disembarked and set out to see the Teacher.
11 c. Story of the Present: Monks imprisoned in a cavern
Likewise seven other monks set out to see the Teacher. Arriving
at a certain monastery in the evening, they entered and asked for a
night's lodging. Now there were seven beds in a certain rock-cell,
and the seven monks, having obtained permission to sleep in this
cavern, immediately lay down and went to sleep. In the night a
rock as big as a pagoda came rolling down the opposite slope and
stopped at the entrance to the cavern, blocking it completely. When
the resident monks discovered what had happened, they said, "This
cavern we provided for the express use of visiting monks. But this
huge rock has fallen and blocked the entrance to the cavern com-
pletely; [40] let us remove it." So they gathered together the men
from seven villages, and the men and the monks without struggled
with might and main, and the monks who were imprisoned within
struggled with might and main, but in spite of their combined efforts
they were unable to budge the rock. Worse yet, for seven days they
were unable to budge the rock, and for seven days the visiting monks,
overcome with hunger, suffered greatly. Finally, on the seventh day,
suddenly and without warning, the rock rolled away from the entrance
to the cavern of its own accord, and the visiting monks were free.
When they came out of the cavern, they thought to themselves,
" With the single exception of the Teacher, who is likely to be able to
explain the disaster with which we were overtaken.? Let us ask the
Teacher about it." And with this purpose in mind they departed.
These seven monks met the two other parties of monks on the way,
and all three parties of monks continued their journey together.
Together they approached the Teacher, saluted him, and seated
themselves at one side. Then, one after another, the three parties
~N.3.4ii8] Three parties of monks 289
of monks asked the Teacher to explain the incidents which they had
witnessed and in which they had had a share. The Teacher took up
the incidents one after another and explained them as follows :
11 d. Story of the Past: Burning of an ox
"Monks, as for that crow, he experienced identically the same
form of suffering he had once inflicted upon another. For in times
long past that crow was a certain farmer of Benares. Once upon a
time he tried to break in an ox of his, but try as he might, he could
not break him in. His ox would go a little way and then lie down;
and when the farmer beat him, he would get up, go a little farther,
and then lie down again. Finally, after the farmer had done his best
to make his ox go and had failed completely, his anger got the better
of him. [41] Said the farmer to the ox, 'Very well! from this moment
you shall lie here to your heart's content.' So saying, the farmer
wrapped the body of the ox with straw just as he would make a bundle
of straw; and when he had so done, he set fire to the straw. Then
and there the ox was burned to a crisp, and then and there he died.
This, monks, is the evil deed which that crow committed at that time.
Through the ripening of that evil deed he suffered torment in Hell for
a long period of time, and thereafter, because the fruit of that evil
deed was not yet exhausted, he was seven times in succession reborn
as a crow.
lie. Story of the Past : Drowning of a dog
"As for that woman, monks, she too experienced identically the
same form of suffering she once inflicted upon another. For in times
long past that woman was the wife of a certain householder of Benares.
She used to do with her own hand all of the household duties, such
as fetching water, pounding rice, and cooking. And she had a certain
dog that used to sit watching her as she performed her duties within
the house; and whenever she went to the field to gather rice, or when-
ever she went to the forest to pick up firewood and leaves, that dog
always went with her. One day some young men, seeing her with her
dog, said jestingly, *Ah! here is a hunter come out with a dog; to-day
we shall have some meat to eat !' Annoyed by their jesting, the woman
beat the dog with sticks and stones and clods of earth, and chased
him away. The dog, however, ran back only a Kttle way and then
turned around and began to follow her again.
(It appears that in his third previous existence that dog had been
290
Book 9, Story 11. Dhammapada 127 [N.3.4118-
her husband, and therefore it was impossible that he should ever lose
his affection for her. In the revolution of being which has no con-
ceivable beginning, there is no one who has not at some time or other
been the wife or husband of somebody else. Of course, in states of
existence not far removed, the affection that persists for relatives is
exceedingly strong; [42] and this is the reason why that dog simply
could not leave his mistress.)
"The woman was in a great rage when she reached her husband's
field. After she had gathered what rice she needed, she picked up a
rope, put it in the fold of her dress, and started back home. All this
time that dog was following in her footsteps. After the woman had
given her husband his meal of rice-porridge, she took an empty water-
pot in her hand and started off for a certain water-pool. Having filled
the vessel with sand, she looked about her, when all of a sudden she
heard the dog bark close by. Immediately the dog ran up to her,
wagging his tail and thinking to himself, * It is a long time since I have
had a pleasant word from her to-day.' The woman seized the dog
firmly by the neck, fastened one end of the rope to the water-vessel
and the other to the dog's neck, and then started the vessel rolling
down the slope into the water. The dog was dragged along by the
water-vessel, fell into the water and died then and there. Through
the ripening of that evil deed that woman suffered torment for a long
period of time in Hell; and thereafter, because the fruit of that evil
deed was not yet exhausted, in a hundred successive existences a
jar of sand was tied to her neck, she was thrown into the water, and
in this manner suffered death.
11 f. Story of the Past: Imprisonment of a lizard
"In like manner, monks, you too have experienced identically
the same form of suffering you once inflicted upon others. For example,
in times long past there lived in Benares seven young cowherds. For
seven days by turns they used to tend a herd of cattle. One day, as
they were returning home after tending their cattle, they caught sight
of a huge lizard. They immediately ran after the lizard, but the lizard
ran faster than they did and slipped into a certain ant-hill. Now there
were seven holes in this ant-hill, and the boys immediately concluded,
*We shall not be able to catch this lizard to-day; we will come back
again to-morrow and then we shall catch him.' Accordingly each of
them took a fistful of broken twigs, and between them the seven boys
■.3.4418]
Three parties of monks
291
stuffed the seven holes full. Having so done, [43] they went away.
On the following day they drove their cows in a different direction and
forgot all about that lizard. On the seventh day they came along with
their cows, saw that ant-hill, and suddenly remembered about the
lizard. *What has become of the lizard.'^' thought they. Immediately
each of them removed the twigs which they had stuffed into the
seven holes. The lizard, caring little whether he lived or not, immedi-
ately came out of the hole, reduced to skin and bones, quaking and
trembling. When those boys saw him, they took pity on him and said,
*Do not kill him; he has not had a thing to eat for seven days.' And
they stroked him on the back and let him go, saying, 'Go in peace.'
Now because those boys did not kill that lizard they escaped torture
in Hell, but in fourteen successive existences that band of seven lacked
food for seven successive days. Monks, you were those cowherds
at that time, and that was the evil deed you committed."
Thus did the Teacher, in answer to their questions, explain those
three incidents. When he had finished speaking, a certain monk asked
him, "But, Reverend Sir, if a man has committed an evil deed, can
he not escape from the consequences thereof, either by soaring into
the air, or by diving into the sea, or by entering a cave in a mountain.^"
Said the Teacher, "It matters not, monks, where he may seek to hide
himself, whether in the air or in the sea or in the bowels of the earth;
there is no place on earth where a man can escape from the conse-
quences of an evil deed." So speaking, he joined the connection, and
preaching the Law, pronounced the following Stanza, [44]
127. Neither in the heaven above, nor in the depths of the sea,
Nor in a cavern of the mountains, should one there enter;
Nowhere on earth can the place be found
Where a man can escape from the consequences of an evil deed.
IX. 12. SUPPABUDDHA INSULTS THE TEACHER ^
Neither in the heaven above. This religious instruction was given
by the Teacher while he was in residence at Nigrodha Monastery
with reference to Suppabuddha the Sakiya. [44]
The story goes that Suppabuddha the Sakiya took offense at
the Teacher because the latter renounced his daughter and retired
1 Cf. Hardy, Manwa/ o/ Bw(fcZM*m, pp. 351-352. Text: N iii. 44-47.
292
Booh 9, Story 12. Dhammapada 128 [N.3.44i8-
from the world, and because, after receiving his son into the Order,
he assumed a hostile attitude towards him. [45] So one day he said
to himself, "I will not permit the Teacher to go where he has been
invited and partake of food." Accordingly he seated himself in the
street, drinking strong drink, and blocking the Teacher's way. When
the Teacher with his retinue of monks arrived at the spot in the street
where sat Suppabuddha the Sakyan, they said to the latter, "The
Teacher is come nigh." Suppabuddha replied, "Tell him to go on his
way; he is no older than I am. I will not make way for him." Al-
though announcement of the Teacher's arrival was repeated several
times to Suppabuddha the Sakyan, he invariably made the same
answer and sat in the street just the same. Since his uncle refused
to make way for him, the Teacher turned back. Suppabuddha the
Sakyan sent a spy, saying to him, "Go listen to what the Teacher
says and come back and tell me."
As the Teacher returned on his way, he smiled. Thereupon the
Elder Ananda asked him, "Reverend Sir, why do you smile?" The
Teacher replied, "Ananda, just look at Suppabuddha the Sakyan."
"I see him. Reverend Sir." "He has committed a grievous sin in
refusing to make way for a Buddha like me. Seven days hence,
on the ground floor of his palace, at the foot of the stairway, he will
be swallowed up by the earth." The spy heard these words and
immediately hurried to Suppabuddha the Sakyan. Said the latter,
"What did my nephew say, as he returned on his way.^^" The spy
told his master just what he had heard. When Suppabuddha the
Sakyan heard the words which his nephew had spoken, he said,
"There is no immediate danger to me in the words which my nephew
has spoken. To be sure, whatever he says will be fulfilled to the letter;
but even so [46] I will yet prove him to be a liar. He did not say
unqualifiedly, *0n the seventh day he will be swallowed up by the
earth.' What he said was, 'On the ground floor of the palace at the
foot of the stairway he will be swallowed up by the earth.' Hence-
forth, therefore, I will not go to that particular place; and by not
being swallowed up by the earth at that particular spot, I will prove
him to be a liar."
Accordingly Suppabuddha the Sakyan had all of his household
goods carried to the topmost floor of his seven-storied palace, had the
stairway removed, had the door closed and barred, and stationed two
strong men at each and every door. Said he to these strong men, "If
I forget myself and start to come down, you are to make me go back.'*
-N .3 .4718]
Suppabuddha insults the Teacher
293
And having so said, he sat down in an apartment of royal splendor on
the seventh floor of his palace. When the Teacher heard what he had
done, he said, "Monks, let not Suppabuddha be content with ascend-
ing to the topmost floor of his palace; let him soar aloft and sit in
the air, or let him put to sea in a boat, or let him enter into the bowels
of a mountain; there is no equivocation in the words of the Buddhas;
he will enter the earth precisely where I said he would." And when he
had thus spoken, he expounded the Law by pronouncing the following
Stanza,
128. Neither in the heaven above, nor in the depths of the sea.
Nor in a cavern of the mountains, should one there enter;
Nowhere on the earth can the place be found
Where, if a man abide. Death would not overpower him. [47]
On the seventh day after the Teacher had been prevented from
continuing his alms-pilgrimage, a state charger belonging to Suppa-
buddha broke loose on the ground floor of the palace, and ran about
kicking first this wall and then that. Suppabuddha, although sitting
on the topmost floor, heard the noise and asked what was the trouble.
"Your state charger has broken loose," was the answer. When the
horse saw Suppabuddha, he immediately quieted down. Suppa-
buddha, desiring to catch him, arose from the seat where he had been
sitting and started towards the door. Precisely at that moment the
doors opened of their own accord, the stairway returned to its proper
place, and the strong men who were posted at the door seized him
by the neck and threw him down. In the same way the doors on all
seven floors opened of their own accord, the stairways returned to
their proper places, and the strong men who were posted at the doors
seized him by the neck and threw him down. When he landed at the
bottom of the stairway on the ground floor, at that moment the great
earth opened and split apart and swallowed him up, and he descended
therein and was reborn in the Avici Hell.
BOOK X. THE ROD OR PUNISHMENT, DANDA
VAGGA
X. 1. THE BAND OF SIX ^
All men tremble. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to the
monks of the Band of Six. [48]
For once upon a time, when lodging had been made ready by the
monks of the Band of Seventeen, the monks of the Band of Six said
to the former, "We are older; this belongs to us." The Band of
Seventeen replied, "We will not give it to you; we were the first to
make it ready." Then the Band of Six struck their brother monks.
The Band of Seventeen, terrified by the fear of death, screamed at the
top of their lungs. The Teacher, hearing the outcry, asked, "What was
that.^" When they told him, he promulgated the precept regarding
the delivering of blows, saying, "Monks, henceforth a monk must
not do this; whoever does this is guilty of sin." Having so done, he
said, "Monks, one should say to himself, *As do I, so also do others
tremble at the rod and fear death.' Therefore one should not strike
another or kill another." So saying, he joined the connection, and
preaching the Law, pronounced the following Stanza,
129. All men tremble at the rod; all men fear death.
One should treat one's neighbor as oneself, and therefore neither strike nor kill.
X. 2. THE BAND OF SIX ^
All men tremble. This religious instruction was also given by the
Teacher while he was in residence at Jetavana with reference to the
monks of the Band of Six. [50]
1 Derived from the Vinayay Culla Vagga, vi. 11: ii. 166-167; PdciUiya, Ixxiv. 1 : iv.
145-146. Text: N iii. 48-49.
2 Derived from the Vinaya, Pdcittiya, Ixxv. 1: iv. 146-147. Text: N iii. 49-50.
-N .3 .5115]
The Band of Six
295
For once upon a time, the circumstances being the same as those
which attended the promulgation of the foregoing precept, the monks
of the Band of Six struck the monks of the Band of Seventeen, where-
upon the latter made threatening gestures. On this occasion also
the Teacher heard the outcry made by the latter and asked, "What is
that.^" Informed of the cause, he promulgated the precept regarding
threatening gestures, saying, "Monks, henceforth no monk should
do any such thing. Whoever does this is guilty of sin." Having so
done, he said, "Monks, a monk should consider, *As do I, so also do
others tremble at the rod; as do I, so also do others cherish life.'
And bearing this thought in mind, he should neither strike another
nor kill another." So saying, he joined the connection and preaching
the Law, pronounced the following Stanza,
130. All men tremble at the rod; to all men life is dear.
One should treat one's neighbor as oneself, and should neither strike nor kill.
X. 3. A COMPANY OF BOYS ^
Whoever injures vdth the rod living beings that long fcrr happiness.
This religious instruction was given by the Teacher while he was in
residence at Jetavana with reference to a company of boys. [51]
For one day, as the Teacher was entering Savatthi for alms, he
saw by the wayside a company of boys beating a house-snake with a
stick. Thereupon he asked, "Boys, what are you doing.?" "Reverend
Sir," replied the boys, "we are beating a snake with a stick." "Why
are you doing that.?" "Reverend Sir, we are afraid he will bite us."
Then said the Teacher, "If you beat this snake, thinking to your-
selves, 'We shall thereby insure our own happiness,' the result will
be that in the various places where you will be reborn you will not
obtain happiness. They who seek to gain happiness for themselves
should not strike another." So saying, he joined the connection, and
preaching the Law, pronounced the following Stanzas,
131. Whoever injures with the rod living beings that long for happiness,
Longing himself for happiness, will not obtain happiness after death.
132. Whoever does not injure with the rod living beings that long for happiness.
Longing himself for happiness, will obtain happiness after death.
1 Text: N ill. 50-51.
296 Book 10, Story 4- Dhammapada 133-13^ [N.3.521-
X. 4. THE MONK AND THE PHANTOM ^
Speak not harshly to anyone. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to Elder Kundadhana. [52]
The story goes that from the day Kundadhana became a monk
a certain female form accompanied the Elder wherever he went. ^The
Elder himself never saw her, but everybody else saw her. Indeed, when-
ever the Elder made an alms-pilgrimage in a village, the inhabitants
would first give the Elder a portion of alms, saying, "Reverend Sir,
this is for you;" and then they would give the woman a second portion
of alms, saying, "And this is for our female friend."
4 a. Story of the Past: The goddess who took the form of a woman
The story goes that in the dispensation of the Buddha Kassapa
there were two companion-monks who were as intimately associated
with each other as though they had issued from the womb of the same
mother. And in the dispensation of the Buddha Dighayu, as year by
year and month by month the monks met together for the purpose of
keeping fast-day, those same two monks would come forth from their
lodging and say to each other, "Let us go to the Hall of Discipline
together."
Now a certain goddess reborn in the World of the Thirty-three,
seeing those two monks, thought, "These two monks are too much
together; is there perhaps some way by which I can separate them.'^"
No sooner had she thought this in her folly than one of the two
monks said to his companion, "Brother, wait a moment; I must attend
to the needs of nature." So soon as she heard this, that goddess [53]
assumed the form of a woman and entered the thicket with the Elder.
When he came out, she followed close behind him, arranging with
one hand her tuft of hair and with the other her undergarment.
The Elder himself did not notice her, but when the monk who
stood outside waiting for him turned and looked, he saw the woman
come out, arranging her hair and her undergarment. As soon as the
woman observed that the monk had seen her, she disappeared. When
the Elder came up to the monk who was waiting for him, the latter
1 Cf. Thera-Gdtha Commentary, xv. Text: N iii. 52-58.
-N .3 .5417]
The monk and the phantom
297
said to him, "Brother, you have broken your vow of chastity." "I
have done no such thing, brother." "Why, I just saw a young woman
come out after you, doing this and that. Yet you say, *I have done
no such thing.'"
The Elder acted as if he had been struck by a thunderbolt. Said
he, "Brother, do not ruin me. I have done no such thing." Said the
monk, "What I saw, I saw with my own eyes. Do you expect me to
believe you?" And forthwith he broke off the tip of his staff and
departed. Moreover, when he sat down in the Hall of Confession,
he said, "I will not keep Fast-day in his company." Said the Elder
to the monks, "Brethren, there is not a fleck even the size of an atom
on my chastity." But the monk repeated, "What I saw, I saw with
my own eyes."
When the goddess saw that the monk was unwilling to keep Fast-
day with the Elder, she thought to herself, "I have done a grievous
wrong." And straightway she said to the monk, "Reverend Sir, my
noble Elder has not really violated his vow of chastity. I did this
merely to try him. Pray keep Fast-day with him as usual.'^ When
the monk saw the goddess poised in the air, and heard her speak those
words, he believed her, and kept Fast-day with the Elder. [54] He
was not, however, so kindly disposed to the Elder as before. Such was
the former deed of the goddess. End of Story of the Past.
Now at the end of their allotted term of life, the Elders were
reborn according to their good pleasure. The goddess was reborn in
the Avici Hell, and after suffering torment there for a period of an
interval between two Buddhas, was reborn in Savatthi in the dis-
pensation of the present Buddha as a man. When he had grown up
he retired from the world and became a monk, subsequently making
his full profession. From the day he retired from the world, that
same female form appeared and followed him. Therefore they gave
him the name Kundadhana. When the monks observed that he was
followed about by a woman, they said to Anathapindika, "Treasurer,
drive this unchaste monk out of your monastery, for by reason of him
reproach will fall upon all of the other monks." "But, Reverend
Sirs, is the Teacher not at the monastery?" "He is, lay disciple."
"Well then, the Teacher alone will know." The monks went and
said the same thing to Visakha, and she gave them the same answer.
The monks, getting no satisfaction from the two lay disciples,
reported the matter to the king, saying, "Great king, Kundadhana
goes about accompanied by a woman, and has thus cast reproach
298 Booh 10 y Story 4, Dhammapada 133-13 J^ [N .3. 5417-
upon all the rest of the monks. Drive him out of your kingdom."
"But where is he, Reverend Sirs.^" "In the monastery, great king."
"In which lodging does he reside.^" "In such and such." "Very
well, go your way. I will have him caught." So in the evening the
king went to the monastery, caused the Elder's lodging to be sur-
rounded by his men, and himself stood facing the entrance to the
Elder's cell.
The Elder, hearing a loud noise, came out and stood facing the
monastery. [55] The king immediately saw that phantom of a
woman standing behind him. When the Elder observed that the
king had come to his cell, he went up into the monastery again and
sat down, but the king did not make obeisance to the Eldejr. The
king saw the woman no more. Although he looked inside the door
and under the bed, still he did not see her. Finally he said to the
Elder, "Reverend Sir, I saw a certain woman in this place; where is
she.^" "I see none, great king." Then said the king, "I just saw her
behind your back." But the Elder replied as before, "I see no woman,
great king."
"Reverend Sir, just step out here for a moment." The Elder came
out and stood below, facing the monastery. Again that woman stood
behind the Elder. The king seeing her, ascended once more to the
upper floor. The Elder observing that the king had gone, sat down.
The king again looked everywhere, but for all that failed to see the
woman. And again he asked the Elder, "Reverend Sir, where is that
woman?" "I do not see her." "Tell me the truth, Reverend Sir.
I just saw a woman standing behind your back." "Yes, great king;
that is what everybody says. Everybody says, 'A woman follows you
wherever you go;' but I never see her." [56]
The king, suspecting it was a phantom, said once more to the Elder,
"Reverend Sir, just step down for a moment." When the Elder
came down and stood facing the monastery, the king once more saw
that woman standing behind him. But when the king ascended to
the upper floor, he saw her no more. The king again questioned the
Elder, but when the latter said, "I see no woman," the king con-
cluded that it must be a phantom. Accordingly he said to the Elder,
"Reverend Sir, with such an impurity following about after you, no one
will give even food to you. Therefore visit my house regularly, and I
alone will furnish you with the Four Requisites." And having given
him this invitation, he departed.
The monks were offended and said, "Behold the wicked deed of
-N .3 .5717]
The monk and the phantom
299
that wicked king! When we asked him to drive that monk out of
the monastery, he came and invited him to receive the Four Requisites
from him, and then went away again." And they said to that Elder,
"Oh, you corrupt monk, now you have become the king's bastard!"
Thereupon that monk, who formerly had not dared to say a thing to
the other monks, said also to them, "You are corrupt, you are bastards,
you consort with women." The monks went and reported the matter
to the Teacher, saying, "Reverend Sir, when we spoke to Kundadhana,
he said to us, *You are corrupt, you are bastards, you consort with
women.' With such words as these did he abuse us." The Teacher
sent for him and asked him, "Monk, is it true, as has been reported
to me, that you said thus and so.^" "Yes, Reverend Sir, it is all true."
"Why did you do so .^" "Because they said things to me." "Monks,
why did you say things to him.^" "Because we saw a woman following
after him."
Said the Teacher, "They say they spoke to you because they saw
a woman accompanying you wherever you went. But why did you
say what you said.? [57] They said what they said solely because of
what they saw, but why did you say what you said, when you had not
seen it.? It is surely because of your false views in a previous state of
existence that this has happened to you; now why do you take a
wrong attitude again.?" The monks asked the Teacher, "But, Rever-
end Sir, what was it that he did in a previous state of existence.?"
Then the Teacher related to them the Elder's wicked deed in a previous
state of existence, concluding as follows, "Monk, it is because of this
wicked deed that you have fallen into this sad plight. Surely it is
unbecoming in you again to take so wrong an attitude. Do not again
hold converse with the monks. Make no sound, even as a brass
plate shattered at the rim makes no sound, for by so doing you will
attain Nibbana." So saying, he joined the connection, and preaching
the Law, pronounced the following Stanzas,
133. Speak not harshly to anyone; those you address may answer you;
For angry words bring trouble; blows for blows may touch you.
134. If you keep yourself silent as a broken gong,
You have already reached Nibbana; angry speech is not foimd in you.
300
Book 10, Story 5. Dhammapada 185 [N.3.58i8-
X. 5. VISAKHA AND HER COMPANIONS KEEP
FAST-DAY 1
As with a staff. This religious instruction was given by the
Teacher while he was in residence at Pubbarama with reference to
the manner in which Fast-day was kept by Visakha and her female
lay disciples. [59]
At Savatthi, we are told, on a certain great Fast-day, five hundred
women took upon themselves the obligations of Fast-day and went to
the monastery. Visakha approached the oldest women of the com-
pany and asked, "Women, for what purpose have you assumed the
obligations of Fast-day.^" They replied, "Because we seek a heavenly
reward." When she put the question to the women who had reached
middle life, they replied, "To obtain release from the power of our
husbands." When she asked the young women, they replied, "That
we may conceive a child as soon as possible." Finally she asked the
maidens, who replied, "That we may obtain husbands while we are
still young."
When Visakha had heard the replies of all, she then went to the
Teacher, taking the women with her, and told him each of the replies
in order. The Teacher listened to the replies and then said, "Visakha,
in the case of living beings here in the world, birth, old age, sickness,
and death are like cowherds with staves in their hands. Birth sends
them to old age, and old age to sickness, and sickness to death; they
cut life short as though they cut with an axe. But despite this, there
are none that desire absence of rebirth; rebirth is all they desire."
So saying, he joined the connection, and preaching the Law, pro-
nounced the following Stanza,
135. As with a staff a cowherd drives his cows to pasture,
Even so old age and death drive the life of living beings.
X. 6. THE BOA-CONSTRICTOR GHOST ^
In the act of committing evil deeds. This religious instruction was
given by the Teacher while he was in residence at Veluvana with
reference to a ghost in the form of a boa-constrictor. [60]
1 Text: N iii. 58-60.
2 The Story of the Present is derived from
a, xix: ii. 254 ff. Text: N iii.
60-64.
-N .3.6121 ] The boa-constrictor ghost 301
For once upon a time Elder Moggallana the Great was descending
from Vulture Peak with Elder Lakkhana, when by Supernatural
Vision he beheld a ghost twenty-five leagues long in the form of a
boa-constrictor. Flames of fire proceeded from his head and descended
on his extremities; flames of fire proceeded from his extremities and
descended on his head; flames of fire proceeded from both sides of
him and descended on his middle. When the Elder beheld that ghost
he smiled; and when the Elder Lakkhana asked him why he smiled,
he replied, "Brother, it is not the proper time to answer that question;
wait until we are in the presence of the Teacher, and then ask me." [61]
When, therefore. Elder Moggallana the Great had completed his
round for alms in Rajagaha, and had come into the presence of the
Teacher, Elder Lakkhana repeated his question. Elder Moggallana
the Great replied as follows, "At that spot, brother, I saw a ghost,
and his outward appearance was such and such. When I saw him,
I thought to myself, *No such ghost as that did I ever see before.'
That is why I smiled." Then said the Teacher, "Monks, my disciples
indeed possess eyes and use them." Continuing, he confirmed the
statement of the Elder and added, "I saw that very ghost as I sat
on the Throne of Enlightenment. However, the thought came into
my mind, *If any refuse to believe my word, it may be to their detri-
ment.' Therefore I said nothing about it. But now that I have Mog-
gallana for my witness, I do say it." When he had thus spoken, in
response to a request of the monks, he explained what the ghost had
done in a previous state of existence.
6 a. Story of the Past : The treasurer Sumangala and the thief
The story goes that in the dispensation of the Buddha Kassapa
a treasurer named Sumangala spread the ground with bricks of gold
for a space of twenty usabhas, expended an equal amount of treasure
in building a monastery, and an equal amount in giving a festival in
honor of the opening of the monastery. One day, very early in the
morning, as he was on his way to pay his respects to the Teacher,
he saw hidden in a certain rest-house at the gate of the city a certain
thief, his feet spattered with mud, his robe drawn over his head. The
treasurer said to himself, "This man with feet all spattered with mud
must be some night-prowler in hiding." Upon seeing the treasurer,
the thief opened his mouth and said, "Never mind, I know how to
get even with you!" And conceiving a grudge against the treasurer,
302
Book 10, Story 6. Dhammapada 136 [N.3.6I21-
he burned his field seven times, cut off the feet of the cattle in his cattle-
pen seven times, and burned his house seven times.
But in spite of all this, he was unable to satisfy his grudge against
the treasurer. So he made friends with the treasurer's page and asked
him, [62] "What is your master the treasurer especially fond of?"
"There is nothing he thinks more of than the Perfumed Chamber,"
replied the page. "Very well," thought the thief, "I will burn up
the Perfumed Chamber and thus satisfy my grudge." Accordingly,
when the Teacher entered the city for alms, he broke all the vessels
used for drinking and eating and set fire to the Perfumed Chamber.
When the treasurer heard the cry, "The Perfumed Chamber is on
fire!" he immediately went thither, but before he arrived at the Per-
fumed Chamber it had burned to the ground.
As the treasurer looked at the Perfumed Chamber lying in ashes,
he felt not so much grief as could be measured with the tip of a hair;
but doubling his left arm, he clapped with his right as loud as he
could. Those who stood near asked him, "Master, how comes it
that after expending all this money in building a Perfumed Chamber
you clap your hands when it burns to the ground .f^" Said the treasurer,
"Friends, through fire and other mishaps I have been permitted to
expend all this wealth in the cause of the Buddha. I clapped my hands
because of the joy that filled my heart at the thought, ' I shall once more
be permitted to expend an equal amount of money in rebuilding the Per-
fumed Chamber.' " So the treasurer spent as much money again in re-
building the Perfumed Chamber; and having so done, presented it as
an offering to the Teacher and his retinue of twenty thousand monks.
When the thief saw that, he thought to himself, "Apparently I
shall not be able to discomfit this man unless I kill him. Very well,
I will kill him." So he fastened a knife in the fold of his undergarment,
and thus armed, went about the monastery for a period of seven
days. But he found no opportunity to kill his man. During these
seven days the great treasurer gave gifts to the Congregation of
Monks presided over by the Buddha. Finally he paid obeisance to
the Teacher and said, "Reverend Sir, [63] a certain thought dwells
in my mind, and it is this, * Seven times a certain man has burned
my field, seven times he has cut off the feet of my cattle, and seven
times he has burned my house. That man also must have set fire
to the Perfumed Chamber just now.' I make over to that man the
first-fruits of the merit of this offering."
When the thief heard that, he thought to himself, "It was indeed
-N .3 .6413] The boa-constrictor ghost 303
a grievous sin that I committed. But although I am so grievous a
sinner, this man cherishes no ill-will at all towards me. Instead, he
makes over to me alone the first-fruits of the merit of this offering.
Compared to this man, I appear to great disadvantage. If I do not
ask so magnanimous a man as this to pardon me, punishment from the
king may fall upon my head." So he went and prostrated himself
at the feet of the treasurer, saying, "Pardon me, master." "What do
you mean.?" asked the treasurer. The thief replied, "All this evil
have I done; pardon me for it." Thereupon the treasurer asked him
about each particular thing, saying, "Did you do this to me.? Did you
do that?" "Yes, master," replied the thief, "all this I did myself."
"But," said the treasurer, "I never saw you before. Why did you
take a dislike to me and do what you have done.?"
The thief replied, "One day as you were coming out of the city,
you said something and I remembered it; that is why I took a dislike
to you." The treasurer immediately remembered that he had said
that very thing, and straightway asked the thief to pardon him, saying,
"Yes, friend, I did say that; pardon me for it." Then he said, "Rise,
friend, I pardon you; go your way, friend." Then said the thief,
"Master, if you pardon me, let me be a slave in your house, together
with my children and my wife." The treasurer replied, "Friend, be-
cause of what I said, you caused this damage. [64] But it would be
impossible for me to hold converse with you if you were to dwell in
my house. Nor have I need that you should dwell in my house. I
pardon you freely. Go your way, friend." End of Story of the Past.
Said the Teacher in conclusion, "Because the thief committed
this evil deed, at the end of his allotted term of life, he was reborn
in the Avici Hell. After suffering torment there for a long period of
time, because the fruit of his evil deed is not yet exhausted, he is
now suffering torment on Vulture Peak."
After the Teacher had related the evil deed of the ghost in a previ-
ous state of existence, he said, "Monks, in the act of committing wicked
deeds, simpletons do not realize their wickedness. Afterwards, how-
ever, they are consumed by the wicked deeds they have themselves
committed, and are like burning forests which they themselves have
set on fire." So saying, he joined the connection, and preaching the
Law pronounced the following Stanza,
136. In the act of committing wicked deeds, the simpleton does not reaKze their
wickedness ;
But the stupid man is consumed by his own wicked deeds, as if burnt with fire.
304 Book 10, Story 7. Dhammapada 1S7-H0 [N.3.65i-
X. 7. DEATH OF MOGGALLANA THE GREAT ^
Whosoever visits punishment. This religious instruction was given
by the Teacher while he was in residence at Veluvana with reference
to Elder Moggallana the Great. [65]
For once upon a time the heretics met together and said to each
other, "Brethren, do you know the reason why the gifts and offerings
to the monk Gotama have waxed great?" "No, we do not know; but
do you know?" "Indeed we do know; it has all come about through
one Moggallana the Great. For Moggallana the Great goes to heaven
and asks the deities what deeds of merit they performed; and then
he comes back to earth and says to men, *By doing this and that men
receive such and such glory.' Then he goes to Hell and asks also those
who have been reborn in Hell what they did; and comes back to earth
and says to men, *By doing this and that men experience such and
such suffering.' Men listen to what he says, and bring rich gifts and
offerings. Now if we succeed in killing him, all these rich gifts and
offerings will fall to us."
"That is a way indeed!" exclaimed all the heretics. So all the
heretics with one accord formed the resolution, "We will kill him by
hook or by crook." Accordingly they roused their own supporters,
procured a thousand pieces of money, and formed a plot to kill Mog-
gallana the Great. Summoning some wandering thieves, they gave
them the thousand pieces of money and said to them, "Elder Moggal-
lana the Great lives at Black Rock. Go there and kill him." The money
attracted the thieves anc^they immediately agreed to do as they were
asked. "Yes, indeed," said the thieves; "we will kill the Elder."
So they went and surrounded the Elder's place of abode.
The Elder, knowing that his place of abode was surrounded, slipped
out through the keyhole and escaped. The thieves, not seeing the
Elder that day, came back on the following day, and again surrounded
the Elder's place of abode. [66] But the Elder knew, and so he broke
through the circular peak of the house and soared away into the air.
Thus did the thieves attempt both in the first month and in the second
^ This story is in general similar to the Introduction to Jdtaka 522: v. 125-126;
but there are important differences. For example, in the Jdtaka version, Moggallana
escapes on each of six successive days by flying up into the air; and instead of killing
his father and mother, relents at the last moment and spares their lives. Cf. Hardy,
Manual of Buddhism, pp. 349-351; Warren, p. 222. Text: N iii. 65-71.
-N.3.6710]
Death of Moggalldna the Great
305
month to catch the Elder, but without success. But when the third
month came, the Elder felt the compelling force of the evil deed he
had himself committed in a previous state of existence, and made no
attempt to get away.
At last the thieves succeeded in catching the Elder. When they
had so done, they tore him limb from limb, and pounded his bones
until they were as small as grains of rice. Then thinking to themselves,
**He is dead," they tossed his bones behind a certain clump of bushes
and went their way. The Elder thought to himself, "I will pay my
respects to the Teacher before I pass into Nibbana." Accordingly
he swathed himself with meditation as with a cloth, made himself
rigid, and soaring through the air, he proceeded to the Teacher,
paid obeisance to the Teacher, and said to him, "Reverend Sir, I
am about to pass into Nibbana." "You are about to pass into Nib-
bana, Moggallana.^" "Yes, Reverend Sir." "To what region of the
earth are you going?" "To Black Rock, Reverend Sir." "Well
then, Moggallana, preach the Law to me before you go, for hereafter
I shall have no such disciple as you to look upon." "That will I do.
Reverend Sir," replied Moggallana. So first paying obeisance to
the Teacher, he rose into the air, performed all manner of miracles
just as did the Elder Sariputta on the day when he passed into Nibbana,
preached the Law, paid obeisance to the Teacher, and then went to
Black Rock forest and passed into Nibbana.
Immediately the report spread all over the Land of the Rose-apple,
"Thieves have killed the Elder." Immediately King Ajatasattu
sent out spies to search for the thieves. Now as those very thieves
were drinking strong drink in a tavern, one of them struck the other
on the back and felled him to the ground. Immediately the second
thief reviled the first, saying, "You scoundrel, why did you strike me
on the back and fell me to the ground .P" [67] "Why, you vagabond
of a thief, you were the first to strike Moggallana the Great." "You
don't know whether I struck him or not." There was a babel of voices
crying out, "'Twas I struck him, 'Twas I struck him."
Those spies heard what the thieves said, captured all the thieves,
and made their report to the king. The king caused the thieves to
be brought into his presence and asked them, "Was it you that killed
the Elder.?" "Yes, your majesty." "Who, pray, put you up to it.?"
"The Naked Ascetics, your majesty." The king had the five hundred
Naked Ascetics caught, placed them, together with the G.ve hundred
thieves, waist-deep in pits which he had dug in the palace-court, caused
306 Book 10, Story 7. Dhammapada 137-HO [N.s.gtio-
their bodies to be cx)vered over with bundles of straw, and then
caused the bundles of straw to be lighted. When he knew that they
had been burned to a crisp, he caused their bodies to be plowed with
iron plows and thus caused them all to be ground to bits.
The monks began a discussion in the Hall of Truth: "Elder
Moggallana the Great met death which he did not deserve." At that
moment the Teacher approached and asked them, "Monks, what
are you saying as you sit here all gathered together .f^" When they
told him, he said, "Monks, if you regard only this present state of
existence, Moggallana the Great did indeed meet death which he did
not deserve. But as a matter of fact, the manner of death he met
was in exact conformity with the deed he committed in a previous
state of existence." Thereupon the monks asked the Teacher, "But,
Reverend Sir, what was the deed he committed in a previous state
of existence.?" In reply the Teacher related his former deed in detail,
saying, [68]
7 a. Story of the Past: The son who killed his parents
The story goes that once upon a time in the distant past a certain
youth of station performed with his own hand all of the household
duties, such as pounding rice and cooking, and took care of his mother
and father to boot. One day his mother and father said to him, "Son,
you are wearing yourself out by performing all of the work both in
the house and in the forest. We will fetch you home a certain young
woman to be your wife." The son replied, "Dear mother and father,
there is no necessity of your doing anything of the sort. So long as
you both shall live I will wait upon you with my own hand." In spite
of the fact that he refused to listen to their suggestion, they repeated
their request time and again, and finally brought him home a young
woman to be his wife.
For a few days only she waited upon his mother and father. After
those few days had passed, she was unable even to bear the sight of
them and said to her husband with a great show of indignation, "It
is impossible for me to live any longer in the same house with your
mother and father." But he paid no attention to what she said. So
one day, when he was out of the house, she took bits of clay and
bark and scum of rice-gruel and scattered them here and there about
the house. When her husband returned and asked her what it meant,
she said, "This is what your blind old parents have done; they go
-N. 3. 6920] Death of Moggalldna the Great 307
about littering up the entire house; it is impossible for me to live in the
same place with them any longer." Thus did she speak again and
again. The result was that finally even a being so distinguished as
he, a being who had fulfilled the Perfections, broke with his mother
and father.
"Never mind," said the husband, "I shall find some way of dealing
with them properly." So when he had given them food, he said to
them, "Dear mother and father, in such and such a place [69] live
kinsfolk of yours who desire you to visit them; let us go thither."
And assisting them to enter a carriage, he set out with them. When he
reached the depths of the forest, he said to his father, "Dear father,
hold these reins; the oxen know the track so well that they will go
without guidance; this is a place where thieves lie in wait for travelers;
I am going to descend from the carriage." And giving the reins into
the hands of his father, he descended from the carriage and made his
way into the forest.
As he did so, he began to make a noise, increasing the volume of
the noise until it sounded as if a band of thieves were about to make
an attack. When his mother and father heard the noise, they thought
to themselves, "A band of thieves are about to attack us." Therefore
they said to their son, "Son, we are old people; save yourself, and
pay no attention to us." But even as his mother and father cried
out thus, the son, yelling the thieves' yell, beat them and killed them
and threw their bodies into the forest. Having so done, he returned
home. End of Story of the Past.
When the Teacher had related the foregoing story of Moggallana's
misdeed in a previous state of existence, he said, "Monks, by reason
of the fact that Moggallana committed so monstrous a sin, he suffered
torment for numberless hundreds of thousands of years in Hell; and
thereafter, because the fruit of his evil deed was not yet exhausted, in
a hundred successive existences he was beaten and pounded to pieces
in like manner and so met death. Therefore the manner of death which
Moggallana suffered was in exact conformity with his own misdeed in
a previous state of existence. Likewise the five hundred heretics who
with the five hundred thieves offended against my son who had com-
mitted no offense against them, suffered precisely that form of death
which they deserved. For he that offends against the offenseless,
incurs misfortune and loss through ten circumstances." So saying,
he joined the connection, and preaching the Law, pronounced the
following Stanzas, [70]
308 Book 10, Story 8, Dhammapada 1^1 [N.3.701-
137. Whosoever visits punishment upon those that deserve not punishment,
Whosoever offends against those that are without offense,
Such an one will right quickly come to one of ten states:
138. He will incur cruel suffering, or infirmity or injury of the body.
Or severe sickness, or loss of mind,
139. Or misfortune proceeding from the king, or a heavy accusation.
Or death of relatives, or loss of treasures,
140. Or else the fire of lightning will consume his houses;
Upon dissolution of the body such a simpleton will go to Hell.
X. 8. THE MONK OF MANY POSSESSIONS ^
Neither going naked. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to a
monk of many possessions. [72]
The story goes that on the death of his wife a certain householder
of Savatthi retired from the world and became a monk. When he
became a monk, he caused a cell to be built for his express use, and
likewise a fire-room and a store-room. And having caused the whole
store-room to be filled with ghee, honey, oil, and other provisions,
in spite of the fact that he had become a monk, he sent for his own
slaves, had them cook food to his liking, and would eat only this food.
Likewise he possessed many requisites, wearing one set of robes at
night and another in the daytime. He lived in the immediate neighbor-
hood of the monastery.
One day as he was drying his robes and bedding, some monks who
were going about in search of lodging saw them and asked him, "Whose
are these requisites, brother.'^" "They belong to me," replied the
monk. "Brother, the Exalted One permits a monk to possess only
three robes; but you, although you have retired from the world and
become a monk under the dispensation of a Buddha who is satisfied
with but little, have taken upon yourself to possess these many
requisites." So saying, they led him to the Teacher [73] and reported
the matter to him, saying, "Reverend Sir, here is a monk whose
possessions are excessively numerous." The Teacher asked him,
"Monk, is the report true concerning you?" "Yes, Reverend Sir, it is
all true." "But how comes it that you, monk, in spite of the fact that
^ This story is almost word for word the same as Jdtaka 6: i. 126-133. Text:
N iii. 72-78.
-N.3.746] The monk of many possessions 309
I have expressly taught that one should be satisfied with but little,
have possessed yourself of so many requisites?"
Angered by so little as this, the monk exclaimed, "Well then, I
will go about in this manner." Forthwith casting off his outer gar-
ment, he stood in the midst of the assemblage wearing but one robe.
The Teacher, remaining his support, said to him, "Assuredly, monk,
in a previous state of existence you sought to preserve your modesty
and fear of mortal sin; for even when you were a water-sprite, you
dwelt for twelve years striving to preserve your modesty and fear of
mortal sin. How comes it that now, having retired from the world
and become a monk under the dispensation of so august a Buddha,
you have cast off your outer garment, thrown aside your modesty
and fear of sin, and stand thus in the midst of the fourfold assemblage.?"
When the monk heard those words of the Teacher, he recovered his
sense of modesty and fear of mortal sin, wrapped his outer robe about
him again, saluted the Teacher, and seated himself respectfully at
one side. The monks asked the Exalted One to explain the matter;
and in response to their request, the Exalted One related in detail the
following
8 a. Story of the Past: Mahimsasa and the princes Moon and Sun
The story goes that at a time far back in the past the Future
Buddha obtained a new existence in the womb of the chief consort
of the king of Benares. On the day appointed for the naming of the
child, they gave him the name Mahimsasa. Afterwards he had a
younger brother named Moon, Cauda. The mother died, and the
king took to himself another chief consort. When she gave birth to
a son, they gave him the name Sun, Suriya. When the king saw his
son, he was greatly pleased and said to the mother, "I grant your son
a boon." The mother replied, "I will make my choice at such time
as I wish."
When her son had grown up, [74] she said to the king, "Your
majesty, when my son was born, you granted him a boon. Give my
son the kingdom." But this the king refused to do, saying, "My
two sons walk abroad resplendent as flames of fire. It is impossible
for me to give your son the kingdom." In spite of the king's refusal,
the queen repeated her request several times. The king, observing
this, thought to himself, "She may do some harm to my sons." So
he summoned his two sons and said to them, "My dear sons, when
310
Booh 10, Story 8, Dhammapada HI tN.3.747-
Suriya was born, I granted him a boon. The queen has just asked me
to give him the kingdom. Now I am not wilhng to give him the king-
dom, and I therefore fear that his mother may do you some harm. Do
you therefore go live in the forest, and when I am dead, come back and
take the kingdom." So saying, the king sent his two sons to the forest.
The two sons, bowing to their father, came down from the terrace.
As they passed through the palace-court. Prince Suriya, who was
playing there, saw them, learned what had happened, and departed
with them. When they reached the Himalaya, the Future Buddha
left the beaten track and seating himself under a tree, said to Prince
Suriya, "Dear brother, go to a certain lake, bathe therein, drink the
water thereof, and fetch us water in lotus-leaves." (Now that lake
had been given to a certain water-sprite by Vessavana, and Vessavana
had said to him, "You may devour all those who descend into this
lake except only those that know what is godlike." From that time
on, the water-sprite asked all those who descended into that lake
whether they knew what was truly godlike, and all those who did not
know he was wont to devour.) [75]
With never a thought of trouble. Prince Suriya descended into the
lake. The water-sprite asked him, "Do you know what is truly god-
like.f^" He answered, "The moon and the sun are truly godlike."
Said the water-sprite, "You do not know what is truly godlike."
Forthwith the water-sprite dragged him under the water and im-
prisoned him in his own habitation. The Future Buddha, observing
that Prince Suriya tarried, sent forth Prince Cauda. The water-sprite
asked Prince Cauda also whether he knew what was truly godlike.
Prince Cauda replied, "The four cardinal points are truly godlike."
The water-sprite dragged him also under the water and imprisoned
him in the same place.
The Future Buddha, observing that Prince Cauda tarried also,
thought to himself, "Some accident must have happened," and
immediately set out for the lake himself. Observing that the footsteps
of two persons led down into the lake, he came to the conclusion,
"This lake is haunted by a water-sprite." Forthwith he girded him-
self with his sword, took bow in hand, and stood waiting. When the
water-sprite saw that he did not descend into the lake, he disguised
himself as a woodman, drew near and said, "Fellow, you must be
tired with your journey. Why do you not descend into this lake,
bathe therein, drink the water thereof, eat the film and stalk of the
lotus, and deck yourself with flowers .f^"
-N .3 .7625] The monk of many possessions Sll
The instant the Future Buddha saw him, he knew, "That is an
ogre!" So he said to him, "It was you that seized my brothers!"
"Yes," said the ogre, "I did." "Why did you do so.?" "I catch all
that descend into this lake." "You catch all.?" "I catch all, except
only those that know what is truly godlike." "But do you really wish
to know who are truly godlike.?" "Yes," replied the water-sprite,
"I do." "I will tell you." "Very well, then, tell me." "I cannot tell
you while my body remains unwashed." The ogre immediately [76]
bathed the Future Buddha, gave him water to drink, adorned him
with rich apparel, and assisting him to mount a couch in the center of
a richly adorned pavilion, himself sat down at the foot. Then said
the Future Buddha to him, "Listen attentively." So saying, he
pronounced the following Stanza,
They that possess modesty and fear of sin, they that are endowed with righteousness.
They that are good and upright men in this world, they alone are called "godlike."
When the ogre heard this religious instruction, he believed and
said to the Future Buddha, "Wise man, I believe you. I will give you
one of your brothers. Which one shall I bring.?" "Bring me my
youngest brother." "Wise man, you, and you alone, know what is
truly godlike; but what is godlike you do not practice." "Why do
you say that.?" "Because, by leaving out your oldest brother and
directing me to bring your youngest brother, you are doing the reverse
of honoring your oldest brother." "Ogre, not only do I know what
is truly godlike, but I also practice the same. Indeed it was solely
because of my youngest brother that we entered this forest. For it
was on his account that his mother asked our father for the kingdom,
and when our father refused to give her what she asked for, to make sure
of our safety, he permitted us to dwell in the forest and that prince
followed us and accompanied us. If I return and say, *A certain ogre
devoured him in the forest,' nobody will believe me. For this reason,
therefore, terrified with the fear of rebuke, I bid you bring him only
to me."
The ogre believed the Future Buddha and said to him, "Well
said, wise man! You, and you alone, know what things are truly
godlike." So saying, the ogre brought both of the brothers and gave
them to the Future Buddha. Then the Future Buddha discoursed
to him on the disadvantages of the state of being an ogre, and estab-
lished him in the Five Precepts. The Future Buddha continued to
dwell in that forest, and the ogre provided ample protection for him.
sn
Book 10, Story 8, Dhammapada 1^1 [N.3.7625-
When the king his father died, he returned to Benares with the ogre,
[77] took the kingdom, and gave Prince Canda the post of viceroy
and Prince Suriya the post of commander-in-chief. Moreover he
had a shelter built for the ogre in a pleasant place, and saw to it that
the ogre received gifts and offerings in abundance.
When the Teacher had completed this religious instruction, he
identified the characters in the Jataka as follows, "At that time the
ogre was the monk of many possessions. Prince Suriya was Ananda,
Prince Canda was Sariputta, and Prince Mahimsasa was I myself."
Having thus related the Jataka, the Teacher said, "Thus, monk, in
a previous state of existence you sought those things that are truly
godlike, and your walk was that of a man endowed with sense of
modesty and fear of mortal sin. But just now you did an unbecoming
thing, when you stood before me in the midst of the fourfold assemblage
in this fashion and said, *I want little.' A monk is a monk not solely
because he throws a robe around him." So saying, he joined the
connection, and preaching the Law, pronounced the following Stanza,
141. Neither going naked, nor matted locks, nor filth, nor fasting, nor sleeping on
the bare ground.
Nor nibbing with dust, nor sitting on the haunches, can purify that mortal who
has not overcome doubt.
X. 9. SANTATI THE KING'S MINISTERS
Even though a man be richly adorned. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to the king's minister Santati. [78]
For once upon a time Santati returned from suppressing disorder
on King Pasenadi Kosala's frontier, and the king was so pleased that
he turned over his kingdom to him for seven days and gave him a
woman who danced and sang. For seven days Santati steeped himself
in liquor, and on the seventh day, adorned with all the adornments,
he mounted the back of the state elephant and set out for the bathing-
place. As he passed out of the gateway, he saw the Teacher entering
the city for alms. Remaining seated as he was on the back of the
elephant, he nodded his head by way of salute to the Teacher and
passed on.
The Teacher smiled. "Why do you smile. Reverend Sir.?" asked
' Cf. the similar story of Prince Abhaya, xiii. 4. Text: N iii. 78-84.
-N.3.809] Santati the king's minister 313
Elder Ananda. [79] Said the Teacher, explaining the reason for his
smile, "Ananda, just look at the king's minister Santati! This very
day, adorned as he is with all the adornments, he will come into my
presence, and at the conclusion of a Stanza consisting of four verses
he will attain Arahatship. He will then assume a sitting posture at
a height of seven palm-trees above the earth and will then and there
pass into Nibbana."
The populace heard the words that passed between the Teacher
and the Elder. Those of the crowd who held false views thought to
themselves, "Look at the way the monk Gotama acts! Whatever
comes into his head he speaks with his mouth! This very day, so he
says, that drunken sot, adorned as he is with all the adornments, will
come into his presence and listen to the Law and pass into Nibbana!
But that is precisely what will not happen; this very day we shall catch
him in a lie." On the other hand the orthodox thought to themselves,
"Oh how great and how marvelous is the supernatural power of the
Buddhas! To-day we shall have the privilege of beholding the grace
of the Buddha and the grace of the king's minister Santati."
Santati the king's minister spent a portion of the day at the
bathing-place sporting in the water, and then entered his pleasure
garden and sat down in his drinking-hall. Straightway that woman
came down to the center of the stage and began to display her skill
in dancing and singing. Now she had fasted for seven days that she
might display more perfect grace of body; and the result was that on
that particular day, as she was displaying her skill in dancing and
singing, knife-like pains arose in her belly and as it were cut the
flesh of her heart asunder. And then and there with open mouth
and open eyes she died.
Said Santati the king's minister, "Look to the lady!" "She is
dead, master," was the reply. [80] As soon as Santati the king's
minister heard those words, he was overwhelmed with mighty sorrow;
and in an instant the liquor he had drunk during the preceding week
vanished away like a drop of water on a red-hot potsherd. Said he to
himself, "With the single exception of the Teacher, who is likely to
be able to extinguish this my sorrow.^"
So in the evening, surrounded by his force of men, he went to the
Teacher; and having saluted him, spoke as follows, "Reverend Sir,
such and such sorrow has come upon me. I have come to you because
I know that you will be able to extinguish my sorrow. Be my refuge."
Then said the Teacher to him, "You have indeed come into the
314
Book 10, Story 9. Dhammapada H2 [N.3.8O9-
presence of one who is able to extinguish your sorrow. On the number-
less occasions when this woman has died in this very manner and
you have wept over her, you have shed tears more abundant than
all the water contained in the Four Great Oceans." So saying, he
pronounced the following Stanza,
What is past, — let that seem best. Before thee let there be nothing.
And if thou wilt not grasp what lies between, thou shalt walk in peace.
At the conclusion of the Stanza, Santati the king's minister attained
Arahatship, together with the Supernatural Faculties. Thereupon
he surveyed his own aggregate of life, and perceiving that he had but
a little while to live, said to the Teacher, "Reverend Sir, permit me to
pass into Nibbana." The Teacher, although he himself knew what
had been Santati's meritorious deed in a previous state of existence,
bethought himself, "The heretics who have gathered themselves
together for the purpose of catching me in a lie will not succeed in
doing so; and the orthodox who have assembled with the thought in
their minds, *We shall behold the grace of the Buddha and the grace
of Santati the king's minister,' when they hear about the meritorious
deed he performed in a previous state of existence, will increase in
esteem for works of merit." [81]
Therefore the Teacher said to Santati the king's minister, "Well
then, rehearse to us all the meritorious deed you did in a previous
state of existence. Do not, however, rehearse it to us standing on
the ground, but rehearse it to us poised in the air at a height of seven
palm-trees above the ground." "Very well," replied Santati the
king's minister. So saluting the Teacher, he rose into the air to the
height of one palm-tree and then descended to the ground. Then he
saluted the Teacher once more, and rising gradually to the height of
seven palm-trees above the ground, he seated himself cross-legged
in the air, and said, "Listen, Reverend Sirs, to the meritorious deed I
performed in a previous state of existence." So saying, he related
the following
9 a. Story of the Past: The preacher of the Law and the King
Ninety-one cycles of time ago, in the dispensation of the Buddha
Vipassi, I was reborn in a certain household in a city named Bandhu-
mati. And the following thought occurred to me, "What labor will
do away with the want and sufferings of others .f^" While I was
pondering this thought, I observed the labors of those who went
N .3 .8219] Santati the hinges minister 315
about proclaiming the Law, and from that time forth I labored at
that very task. I incited others to perform works of merit, and I
performed works of merit myself. On fast-days I took upon myself
the obligations of fast-day; I gave alms; I listened to the Law. And
I went about proclaiming, "There are no jewels comparable to the
Three Jewels which are named the Buddha, the Law, and the Order;
therefore do honor to the Three Jewels."
Now the great King Bandhumati, father of the Buddha, hearing
my voice, sent for me and asked me, "Friend, on what business are
you going about. f^" I replied, "Your majesty, I am going about
proclaiming the virtues of the Three Jewels, and inciting the populace
to perform works of merit." "What vehicle do you use on your
travels .J^" asked the king. I replied, "I travel about on my two legs,
your majesty." [82] Thereupon the king said, "Friend, it is not
fitting that you should go about in that fashion. Deck yourself with
this string of flowers and seat yourself on the back of a horse and
go about in this fashion." So saying, he gave me a string of flowers
similar in appearance to a string of pearls, and at the same time he
gave me a horse.
After the king had done me this kindness, I went about as before
proclaiming the Law. Thereupon the king summoned me again and
asked me, "Friend, on what business are you going about?" "The
same as before, your majesty," I replied. "Friend," said the king,
"a horse is not good enough for you; sit herein as you go about."
So saying, he presented me with a chariot drawn by four Sindh horses.
Again the third time the king heard my voice, whereupon he sent for
me and asked me, "Friend, on what business are you going about.^^"
"The same as before, your majesty," I replied. "Friend," said the
king, "a chariot is not good enough for you." And forthwith he
presented me with great wealth and a splendid set of jewels, and at
the same time he gave me an elephant. Accordingly I decked myself
with all my jewels and seated myself on the back of the elephant, and
in this manner for eighty thousand years I went about performing
the meritorious work of proclaiming the Law. And during all that
time there was diffused from my body the fragrance of sandal and
from my mouth the fragrance of the lotus. This was my meritorious
deed in a previous state of existence. End of Story of the Past.
As Santati the king's minister thus related the story of his meri-
torious deed in a previous state of existence, sitting cross-legged in
the air, he applied himseK to meditation on the element of fire; and
316
Booh 10, Story 9, Dhammapada H2 [N.3.82i9-
having thus induced a state of trance, he entered therein and straight-
way passed into Nibbana. Instantly j3ames of fire burst from his
body and consumed his flesh and blood, and his relics floated down
like jasmine flowers. The Teacher spread out a pure white cloth, [83]
and his relics fell therein, and the Teacher deposited them at a crossing
of four highways, caused a shrine to be erected over them and said,
"By doing reverence to these relics the populace will earn much merit."
The monks started up a discussion in the Hall of Truth, "Santati
the king's minister attained Arahatship at the conclusion of the
Stanza, and though adorned and dressed in state, sitting cross-legged
in the air, passed into Nibbana. Ought one to speak of him as a
'hermit' or as a 'Brahman'.?" At that moment the Teacher entered
and asked the monks, " Monks, what is it that engages your attention
as you sit here all gathered together .f^" When they told him, he said,
"Monks, it is proper to speak of my son as a 'hermit,' and it is equally
proper to speak of him as a 'Brahman.'" So saying, he preached
the Law by pronouncing the following Stanza,
142. Even though a man be richly adorned, if he walk in peace.
If he be quiet, subdued, restrained, and chaste.
And if he refrain from injuring any living being.
That man is a Brahman, that man is a hermit, that man is a monk.
X. 10. THE MONK AND THE RAGGED GARMENT ^
7* there a man in this world so restrained by modesty? This religious
instruction was given by the Teacher while he was in residence at
Jetavana with reference to Elder Pilotika. [84]
For one day Elder Ananda saw a certain youth going along, clad
in a ragged undergarment, with a potsherd in his hand. Said the
Elder to the youth, "Is not the monastic life superior to the kind of
life you lead.?" Said the youth to the Elder, "Reverend Sir, who will
make a monk of me?" "I will make a monk of you," said the Elder.
So taking him with him, he bathed him with his own hand, and giving
him a Subject of Meditation, made a monk of him. Now the youth
spread out the cloth which he had worn as an undergarment, looked
about him, and seeing no place to which he might resort for the pur-
pose of straining water, placed the cloth and the potsherd on the
branch of a certain tree. Having been admitted to the Order and hav-
1 Cf. story XXV. 10. Text: N iii. 84-87.
-N.3.866] The monk and the ragged garment 317
ing made his full profession, he enjoyed to the full the rich offerings
which accrue to the Buddhas, and went about clad in robes of great
price. After a time he became fat and discontented. Thought he to
himself, "What is the use of my going about clad in robes which are
the pious offerings of the people? I will clothe myself once more in
the same old cloth I used to wear." Accordingly he went to the place
where he had left the cloth and recovered it. [85] Having so done, he
said to himself, "You shameless, unblushing simpleton, you have
thrown away the privilege of wearing rich apparel, have clothed
yourself in these rags, and with potsherd in hand, are about to go forth
for alms." And taking this thought for his Subject of Meditation,
all by himself he admonished himself. Now even as he admonished
himself, his mind became tranquil. Then and there he put away
that cloth and went back again to the monastery. After a few days,
however, he became discontented once more, said the same thing to him-
self, and then went back again to the monastery. Again the third time
the same thing happened. When the monks saw him going back and
forth in this manner, they asked him, "Brother, where are you going .f^"
"I am going to my teacher, brethren," he replied. Thus did he take
his own old ragged garment for his Subject of Meditation, by this
means conquer himself, and in a few days attain Arahatship.
Said the monks, "Brother, do you no longer go to your teacher?
This is not the path you have been accustomed to travel." "Breth-
ren," replied the monk, "when I was attached to the world, I walked
with a teacher. But now that I have cut off the ties that bind me to
the world, I no longer go to him." The monks reported the matter
to the Teacher, saying, "Reverend Sir, the Elder Pilotika does not
speak the truth." "What did he say, monks?" replied the Teacher.
"He said this and that. Reverend Sir." When the Teacher heard
that, he said, "Monks, what he says is quite true. When my son was
attached to the world, he went to a teacher. But now he has cut off
the ties that bound him to the world, has himseff restrained himself,
and has attained Arahatship." So saying, he pronounced the follow-
ing Stanzas,
143. Is there a man in this world so restrained by modesty
That he wards off reproach as a well-bred horse the whip? [86]
144. Even as a well-bred horse touched by the whip, so be ye ardent and active.
By faith, by virtue, by resolution, by meditation, by understanding of the Law,
Possessing perfect knowledge and behavior, thoughtful, you will rid yourselves
of this great suffering.
318 Book 10, Story 11, Dhammapada H5 [N.s.STi
X. 11. SUKHA THE NOVICE '
Ditch-diggers lead the water. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to the novice Sukha. [87]
11 a. Story of the Past: The treasurer Gandha, the laborer
Bhattabhatika, and the Private Buddha
Once upon a time there lived in Benares a youth named Gandha,
and he was the son of the principal treasurer of the city. When his
father died, the king sent for him, and after comforting him, bestowed
high honor upon him, giving him the post of treasurer which his
father had held before him. From that time on he was known as the
treasurer Gandha.
One day the steward of his property opened the door of his strong-
room and said to him, "Master, now you are the possessor of all this
wealth which once belonged to your father, and of all this wealth
which once belonged to your grandfather and to those who went before
him." And when he had so said, he brought out store after store of
treasure and showed them to him. The treasurer looked at the stores
of treasure and said, "But why did they not take this treasure with
them when they went to the other world .f^" "Master, there are none
that can take their treasure with them when they go to the other
world. All that men take with them when they die is their works,
whether they be good or whether they be evil."
When the treasurer heard this saying, he thought to himself,
"What a piece of folly for them to amass all these treasures and then
to go away and leave them! As for me, I will take them with me
when I go." This was the thought that passed through the treasurer's
mind. But instead of saying to himself, "I will give alms; [88] I will
render honor to whom honor is due," he reflected, "I will eat up all
this wealth before I go."
Accordingly he spent a hundred thousand pieces of money in
building a bath-house of crystal. At a cost of a hundred thousand
pieces of money he had made a bath-seat of crystal. At a cost of a
hundred thousand pieces of money he had made a couch whereon to
1 With the Story of the Present (x. 116), cf . story vi. 5, Pandita the Novice. Text:
N iii. 87-99.
-N.3.8911]
Sukha the novice
319
sit. At a cost of a hundred thousand pieces of money he had made a
bowl for his food. At a cost of a hundred thousand pieces of money
he caused to be erected a pavilion over his dining-hall. At a cost of
a hundred thousand pieces of money he had made a copper-plated
receptacle for his bowl. At a cost of a hundred thousand pieces of
money he had a magnificent window built in his house. For his
breakfast he spent a thousand pieces of money, and for his evening
meal he spent a thousand pieces of money. And for the purpose of
providing himself with food at midday on the day of full moon he
spent a hundred thousand pieces of money.
On the day when he intended to eat this food, he spent a hundred
thousand pieces of money in decorating the city, caused a drum to be
beaten and the following proclamation to be made, "Let all behold
the manner in which the treasurer Gandha eats his meals." Straight-
way the populace assembled, bringing with them beds and couches.
And the treasurer Gandha, having first bathed in his bath-house
which had cost him a hundred thousand pieces of money, in perfumed
water drawn from sixteen vessels, seated himself on his couch which
had cost him a hundred thousand pieces of money. Having so done,
he opened his magnificent window and displayed himself to view,
seated on that couch. And his servants placed his bowl in that
copper-plated receptacle and served him with food. In such splendor,
surrounded by a company of dancers, did the treasurer Gandha
enjoy that feast.
A short time afterwards a certain villager came to the city with
a cart filled with firewood and so forth, and for the purpose of sparing
himself unnecessary expense found lodging in the house of a friend
of his. Now it so happened that it was the day of full moon; [89]
and on this day men went about the city beating drums and crying
out, "Let all behold the splendor in which the treasurer Gandha takes
his meals." The villager's friend said to him, "Have you ever seen
the splendor in which the treasurer Gandha takes his meals.?" "No,
my friend," said the villager. "Well then, come, let us go; there is
the drum making the rounds of the city; we shall see great splendor
and magnificence." So the city man took the countryman with him,
and they went out together. The populace climbed on beds and
couches and looked on.
Just then the villager smelt the savor of food and said to the city
man, "I feel thirsty for that bowl of rice." "Friend, do not wish for
that; you could never get it." "Friend, if I do not get it, I shall not
320
Book 10, Story 11. Dhammapada H5 [N.3.89ii-
be able to live any longer." The city man, unable to restrain the
villager, standing in the outer circle of the crowd, cried out thrice
with a loud voice, "I bow myself before you, master." "Who is
that.?" said the treasurer. "It is I, master." "What is the matter.?"
"There is a certain villager here who thirsts for the rice in your bowl.
Pray give him just a morsel of rice." "He cannot have it." "Friend,
did you hear what he said.?" "Yes, I heard. If I can have some of
the rice, I can live; but if I cannot have it, I shall surely die."
Thereupon the city man cried out again with a loud voice, "Master,
this villager says that if he cannot have some of your rice, he will
surely die. Spare his life, I pray you." "Sirrah, every morsel of
rice is worth a hundred pieces of money, two hundred pieces of money.
If I give rice to everyone who asks for it, [90] what shall I have to
eat myself.?" "Master, if this villager cannot have some of your
rice, he will die. Spare his life, I pray you." "He cannot have it.
However, if it be really true that unless he receives some of the rice
he will die, let him work for hire for me for the space of three years.
If he will do that, I will let him have the bowl of rice."
When the villager heard that, he said to his friend, "So be it, friend."
Then he took leave of son and wife, saying to them, "I intend to work
for hire for three years in order to obtain this bowl of rice." And
having so said, he entered the treasurer's house. During his term of
service he performed all of his duties most faithfully; whether in
the house or in the forest, whether by day or by night, all the duties
which fell to him were performed just as they should have been.
He became known to all the residents of the city as Food-earner,
Bhattabhatika.
When his term of service was completed, the treasurer's steward
said to his master, "Bhattabhatika's term of service is now completed;
it was a difficult task he performed for the space of three years in
working for hire; not a single piece of work he undertook was done
amiss." Thereupon the treasurer gave him two thousand pieces of
money for his evening meal and a thousand pieces of money for his
breakfast, making three thousand pieces of money in all. And he
gave orders to all the members of his household, except his own dear
wife Cintamani, to wait on that day upon Bhattabhatika only, saying,
"To-day you are to render precisely the same attentions to him as
you have been accustomed to render to me." So s^jying, he bestowed
his own state upon Bhattabhatika.
So Bhattabhatika bathed in the same kind of water as that in
-N.3.927] Sukha the novice 321
which the treasurer had been accustomed to bathe, and in the same
bath-house, and sat on the treasurer's bath-seat after his bath, [91]
and put on the treasurer's garments, and sat down upon the treasurer's
couch. And the treasurer caused a man to go about the city beating a
drum and crying out, "Bhattabhatika worked for hire in the house
of the treasurer Gandha for the space of three years, and by so doing
obtained for himself a bowl of rice. Let all look upon the splendor
and magnificence in which he eats his meal." The populace climbed
beds and couches and looked on. Every place Bhattabhatika looked
at quaked and shook; dancers stood in attendance about him;
servants brought the bowl of rice to him and set it before him.
When it was time for him to wash his hands, a certain Private
Buddha on Mount Gandhamadana arose from a state of trance
which had lasted seven days, and considering within himself, "Where
shall I go to-day to receive alms.?^" beheld Bhattabhatika. Then
this thought occurred to him, "This man has worked for hire for
three years and by so doing has received a bowl of rice; has this
man faith or not.^^" Perceiving that he had faith, the Private Buddha
considered further, "Even they that have faith do not always take
the trouble to bestow favor; will this man take the trouble to bestow
his favor upon me.^" Immediately he became aware of the following,
"He will surely bestow favor upon me, and by bestowing favor upon
me he will earn for himself a rich reward." So the Private Buddha
put on his upper robe, took his bowl in his hand, and soaring through
the air, alighted in the midst of the assembly and showed himself
standing before his very face.
When Bhattabhatika saw the Private Buddha, he thought to
himself, "Because I have not previously bestowed alms, it has been
necessary for me to work for hire in the house of another for three
years in order to obtain the bowl of rice. This rice which I have just
received will keep me for a night and a day; but if I give this to
this noble person, it will keep me for countless millions of cycles of
time. [92] I will give it to this noble person and to none other."
Thereupon Bhattabhatika, who had earned possession of the bowl
of rice by working for hire for three years, without so much as putting
a morsel of rice in his mouth, suppressed his thirst, took the bowl in
his own hands, and went to the Private Buddha and placed the bowl
in the hands of another. Then he saluted the Private Buddha with
the Five Rests, and taking the bowl in his left hand, with his right
hand poured the rice into the bowl of the Private Buddha. When
322 Book 10, Story 11, Dhammapada H5 [N.3.927-
half of the rice had been emptied into his bowl, the Private Buddha
covered the bowl with his hand. Bhattabhatika, however, said to
him, "Reverend Sir, one portion cannot be divided into two. I
ask you not to bestow favor upon me in this present life, but to bestow
favor upon me in the life to come. I desire to keep nothing for myself,
but to give you all without reserve." And without keeping back
anything at all for himself, he gave all without reserve to the Private
Buddha, thereby earning much merit for himself. When he had
so done, giving all he possessed, he saluted the Private Buddha again
and said to him, "Reverend Sir, all because of this bowl of rice I
worked for hire in the house of another for three years and endured
much suffering. May happiness alone be my portion henceforth in
the various places where I shall be reborn. Grant that I may be a
partaker of the same Truth which you have seen." "So be it," said
the Private Buddha, adding, "May all your desires be granted, even
as the wishing-jewel grants them; may all your longings be fulfilled,
even as the moon at the full." And by way of thanksgiving he
pronounced the following Stanzas,
May what you seek and wish for quickly be obtained;
May all your longings be fulfilled, even as the moon on full-moon day.
May what you seek and wish for quickly be obtained;
May all your longings be fulfilled, even as the wishing-jewel fulfills them. [93]
Then the Private Buddha formed the resolution, "May this
multitude stand watching me until I reach Mount Gandhamadana."
Straightway he flew through the air to Gandhamadana, and the
multitude stood watching him. When he reached Gandhamadana,
he divided the food among five hundred Private Buddhas; each
received enough for himself. (The question must not be asked, "How
could so small a portion of alms suffice for so many?" There are four
Inconceivables, and the Power of a Private Buddha is one of them.)
When the multitude saw him dividing the food among the Private
Buddhas, they sent up thousands of shouts of applause, insomuch
that the noise thereof was like the noise of simultaneous bursts of
thunder.
When the treasurer Gandha heard the shouts, he thought to
himself, "Bhattabhatika has been unable to endure the splendor
and glory which I bestowed upon him. Therefore this multitude has
assembled and is making sport of him." So he sent out men to investi-
gate the matter. The men returned and told the treasurer what had
happened, saying, "Master, in like manner may they endure splendor
-N. 3.9418]
Sukha the novice
323
and glory." When the treasurer heard this, his body was suffused
with the five sorts of joy. Said he, "Oh, what a laborious task it
was that this man performed! And to think that during all the time
that I enjoyed this splendor and glory I should never have taken
the trouble to give anything!" So he summoned Bhattabhatika and
asked him, "Is the report true that you have done this and that?"
"Yes, master." "Well! take these thousand pieces of money and
make over to me the merit that you have earned by bestowing this
gift." Bhattabhatika did so, and the treasurer divided all of his
possessions into two parts and gave Bhattabhatika one of the portions.
(There are four Attainments: Attainment of Substance, Attain-
ment of Requisites, Attainment of Consciousness, and Attainment of
Extraordinary Power. [94] For example, an Arahat, or a person
who has attained the Fruit of the Third Path, after he has arisen from
a Trance of Cessation, is a worthy recipient of offerings. Attainment
of Substance means acquisition of substance by such a person. By
Attainment of Requisites is meant acquisition of requisites by right-
eous living and just dealing. By Attainment of Consciousness is
meant a state of consciousness resulting from knowledge and associated
with feelings of joy. It proceeds from the giving of alms in the three
divisions of time: past, present, and future. Attainment of Extra-
ordinary Power means acquisition of the state of a worthy recipient
of offerings, after he has arisen from trance. Now this Arahat, this
Private Buddha, deserved to receive offerings from Bhattabhatika,
and the requisites the latter received by working for hire were the
natural result of his righteousness. The Attainment of Consciousness
was the result of a consciousness purified in the three divisions of
time. The Private Buddha, as soon as he arose from trance, mani-
fested the Attainment of Extraordinary Power. Thus arise the four
Attainments; and through their supernatural power, even in this
present life, men obtain splendor and glory. Therefore it was that
Bhattabhatika received splendor and glory at the hands of the
treasurer.)
Some time later, the king, hearing what Bhattabhatika had done,
sent for him, gave him a thousand pieces of money in exchange for
his bowl, bestowed rich treasure upon him, and gave him the post of
treasurer. Thus he came to be called Treasurer Bhattabhatika.
Bhattabhatika became warm friends with the treasurer Gandha
324 Book 10, Story 11. Dhammapada H5 [N.3.94i8-
and ate with him and drank with him and slept with him. Having
lived out his allotted term of life, he passed from that existence and
was reborn in the World of the Gods. After enjoying celestial bliss
in the World of the Gods for the space of an interval between two
Buddhas, he obtained a new existence in the dispensation of this
present Buddha in the city Savatthi in the household of a supporter
of the Elder Sariputta. [95]
lib. Story of the Present: Sukha the novice
His mother received the treatment usual for the protection of her
unborn babe, and after a few days the longing of pregnancy came
upon her. Thought she, "Oh, that I might give food of rich flavor to
the Elder Sariputta and his five hundred monks! Oh, that I might
put on yellow robes, take a golden vessel in my hand, sit down in the
outer circle of the congregation, and partake of the food left uneaten
by those monks!" Thus she did, and satisfied her longing. And on
other festival occasions also she gave like offerings. Finally she gave
birth to a son, and on the day appointed for the naming of the child
she said to the Elder Sariputta, "Reverend Sir, confer the precepts on
my son." Said the Elder, "What shall be his name.?" Said the
mother, "Reverend Sir, from the day when he was conceived, no one
in this house has experienced pain; therefore his name shall be Happy,
Sukha Kumara." The Elder gave him that name, and then conferred
the precepts upon him.
Now at that time the following thought arose in the mother's
mind, "I will not interfere with the desire of my son." On the feast
of the piercing of the child's ears and on the other festival days she
gave offerings in like manner. When the boy was seven years old,
he said to his mother, "Mother, I desire to retire from the world and
become a monk under the Elder." "Very well, my dear son," replied
the mother; "I will not interfere with your desire." Accordingly
she invited the Elder to her house and said to him, "Reverend Sir,
my son desires to become a monk; I will therefore bring him to the
monastery in the evening." Having so said, she dismissed the Elder
and assembled her kinsfolk, saying, "This very day we shall do for
my son everything that should be done for him while he is yet living
the life of a layman." So saying, she dressed her son in rich apparel,
conducted him to the monastery in state, and committed him into the
hands of the Elder. The Elder said to him, " My dear son, the monastic
-N.3.974]
Sukha the novice
325
life is a hard life; [96] shall you be able to take delight therein?"
The youth replied, "Reverend Sir, I will keep your admonitions."
Thereupon the Elder gave him a Subject of Meditation, and having
so done, received him into the Order.
For seven days his mother and father bestowed rich offerings
within the monastery in honor of his reception into the Order, giving
food of a hundred flavors to the Congregation of Monks presided
over by the Buddha, returning in the evening to their own home. On
the eighth day, while the Congregation of Monks were making the
rounds of the village, the Elder Sariputta performed various duties
about the monastery. Afterwards, directing the novice to take his
bowl and robe, he himself entered the village for alms.
On the way the novice noticed watercourses and so forth, just as
had the novice Pandita, and asked the Elder about them. The Elder
answered his questions just as he had answered the questions of the
novice Pandita. When the novice had heard all these matters ex-
plained, he said to the Elder, "If you will be so good as to take your
bowl and robe, I should like to turn back." The Elder offered no
opposition to his wishes, but said, "Very well, novice, bring me my
bowl and robe." When the Elder had taken his bowl and robe, the
novice bowed to him and turned back. As he did so, he said to the
Elder, "Reverend Sir, when you bring me my food, pray bring me
food of a hundred flavors." "Whence shall we obtain such food.^"
"If you cannot obtain it through your own merit. Reverend Sir, you
can obtain it through mine." The Elder gave him a key and entered
the village for alms. The novice returned to the monastery, opened
the Elder's cell, closed the door, and having seated himself, strove
to obtain in his own person a conception of the nature of the body.
Through the power of the novice's virtue Sakka's seat manifested
signs of heat. Sakka considered within himself, "What can this
mean?" Looking about him, he saw the novice and became aware
of the following, "The novice Sukha has given his preceptor his bowl
and robe, and has returned with this resolution in his mind, 'I will
strive diligently for the attainment of Arahatship.' It is my duty
to go to him." Accordingly Sakka summoned the Four Great Kings
and sent them forth, saying to them, "Go to the monastery park [97]
and drive the noisy birds away." The Four Great Kings did so and
guarded the approaches from all quarters. Then Sakka gave orders
to the moon and the sun, saying, "Stop the movement of your
cars and stand still;" and they did so. Sakka himself stood guard
326 Book 10, Story 11, Dhammapada H5 [N.3.974-
over the rope of the door. The monastery became quiet and]
noiseless.
With well-focussed mind the novice developed Spiritual Insightl
and attained the Three Paths and Fruits. The Elder, recalling that
the novice had requested him to bring him food of a hundred flavors,
considered within himself, "In whose house, pray, will it be possible
to obtain such food.^" Straightway beholding the household of a
supporter of his who was endowed with the requisite disposition, he
went thither. When the members of this household saw the Elder,
they were pleased at heart and said to the Elder, "Reverend Sir, it
is well that you came here to-day." And they took his bowl and
provided him with a seat and presented him with broth and hard food.
They then requested the Elder to preach the Law to them until meal-
time, and the Elder, responding to their request, preached the Law
to them informally until he perceived that meal-time had come, where-
upon he brought his discourse to an end. The members of the house-
hold then gave him food of a hundred flavors, and the Elder indicated
that he wished to depart, taking the food with him. But they said
to him, "Reverend Sir, eat this food yourself, and we will then give
you a second portion to take with you." Thus they prevailed upon
him to eat the food which they had given him; and when he had so
done they filled his bowl again and gave it to him. The Elder took
the bowl of food, and reflecting, "The novice must be hungry," set
out post-haste for the monastery.
On that very day, as the Teacher, who had gone out early in the
morning, sat in the Perfumed Chamber, he considered within him-
self, "To-day the novice Sukha gave his preceptor his bowl and robe
and turned back, saying, 'I will strive earnestly for the attainment of
Arahatship;' has he yet completed his task.^^" Straightway he
perceived that the novice had attained the Three Paths and Fruits.
Considering the matter further, the Teacher became aware of the follow-
ing, "To-day the novice will succeed in attaining Arahatship. [98]
But the Elder Sariputta has just set out post-haste with food for
the hungry novice, and if he arrives with the food before the novice
has attained Arahatship, it will impede the attainment thereof. It
is therefore my duty to go thither and stand guard over his cham-
ber near the gate." With this thought in his mind, the Teacher went
forth from the Perfumed Chamber, and posting himself at the gate-
way, stood on guard.
The Elder brought the food. The Teacher asked the Elder four
-N .3 .9915]
Sukha the novice
327
questions as on a similar occasion before, and when the Elder had
answered the last of the questions, the novice attained Arahatship.
Then the Teacher addressed the Elder, saying, "Go, Sariputta,
give the novice his food." The Elder went and forced the door,
whereupon the novice came out and paid his respects to the Elder.
"Eat the food I have brought you," said the Elder. Thereupon a
mere seven-year-old boy, who had but a moment before attained
Arahatship, persuaded of the utter uselessness of the food which the
Elder had brought him, contemplating the estate of Nibbana, ate the
food and washed the bowl.
At that moment the Four Great Kings left their posts, the moon
and the sun started up their cars, Sakka left his post at the rope
of the door, and the sun passed beyond the zenith before the eyes of
all. Said the monks, "Evening is now come on, and the novice has
just finished his meal. Why was the morning so long to-day, and the
evening so tardy .^" Just then the Teacher approached and asked the
monks, "Monks, what is it that you are sitting here talking about
now.^ " The monks replied, " Reverend Sir, to-day the morning seemed
very long, and the evening was tardy. [99] The novice has but just
finished his meal. Moreover the sun has just passed beyond the zenith
before our very eyes." The Teacher replied,
"Monks, that is what always happens when they that possess
merit engage in meditation. For to-day the Four Great Kings kept
guard on all sides; the moon and the sun stopped their cars and
stood still; Sakka kept guard at the rope of the door; and I my-
self stood guard at the gateway. To-day the novice Sukha
saw ditch-diggers leading the water in a watercourse, arrow-makers
straightening their arrows, and carpenters fashioning wheels and
so forth. And having seen these things, he subdued himseK and at-
tained Arahatship." And so saying, he pronounced the following
Stanza,
145. Ditch-diggers lead the water, arrow-makers bend their shafts,
Carpenters bend the wood, good men control themselves.
BOOK XI. OLD AGE, JARA VAGGA
XI. 1. VISAKHA'S COMPANIONS INTOXICATE
THEMSELVES ^
Why laughter? why exultation? This religious instruction was
given by the Teacher while he was in residence at Jetavana with refer
ence to Visakha's companions. [100]
The story goes that five hundred young men of respectable families
living at Savatthi intrusted their wives to the care of the eminent
female lay disciple Visakha, confident that under such auspices they
would live the life of Heedfulness. From that time forth, whether they
went to the pleasure garden or to the monastery, they went always
with Visakha. Now on a certain occasion proclamation was made of
a drinking festival to last seven days. Accordingly those women
prepared strong drink for their husbands, and their husbands took
part in the festival, carousing for a period of seven days. On the eighth
day the drum went forth to announce the resumption of work, and
they returned to their work.
Those women thought to themselves, "We have not been permitted
to drink strong drink in the presence of our husbands. Yet plenty of
strong drink remains. Let us therefore drink it, but let us take care
that our husbands shall know nothing about it." Accordingly they
went to Visakha and said to her, "Noble lady, we desire to visit the
pleasure garden." "Very well, dear friends, perform your various
duties first; then you may go out." They went with Visakha, [101]
causing strong drink to be removed surreptitiously, drank it in the
garden, and roamed about in a state of intoxication. Visakha thought
to herself, "These women have committed a gross impropriety.
Now the heretics also will find ground of reproach and will say,
*The female lay disciples of the monk Gotama go about drinking
strong drink.'" So she said to those women, "Dear friends, you have
committed a gross impropriety and have brought disgrace upon me
^ This story is a very free version of the Introduction to Jdtaka 512: v. 11.
Text: N iii. 100-103.
n
-N.3.10212] Visdkhd's companions intoxicate themselves 329
also. Your husbands also will be enraged at you. Now what will you
do?" "Noble lady, we shall pretend to be sick." "Very well, you
will acquire notoriety by your own doings." The women went home
and pretended to be sick.
Now their husbands inquired, "Where is So-and-so? Where is
So-and-so?" "Sick." "They undoubtedly drank the strong drink
that remained," concluded their husbands. Therefore they beat
them and brought distress and unhappiness upon them. At a subse-
quent drinking festival those same women desired to drink' strong
drink in the same manner as before. So they went to Visakha and
said to her, "Noble lady, conduct us to the pleasure garden." But
Visakha refused to do so, saying, "The last time I did so, you brought
disgrace upon me. Go by yourselves; I will not conduct you thither."
The women decided, "We will not act so this time." So they went to
Visakha again and said to her, "Noble lady, we desire to do honor to
the Buddha; conduct us to the monastery." "What you propose
to do now is quite proper; go make preparations."
So taking perfumes and garlands in caskets, carrying in their
hands jugs filled with strong drink, wearing great cloaks, they ap-
proached Visakha, and accompanied her to the monastery. Then
they went off by themselves and drank strong drink out of their jugs.
And throwing away their jugs, they seated themselves in the Hall
of Truth in the presence of the Teacher. [102] Said Visakha to the
Teacher, "Reverend Sir, preach the Law to these women." But
those same women were so drunk that their bodies swayed back
and forth, and suddenly they took it into their heads to dance and
sing.
Now a certain deity belonging to the host of Mara thought to
herself, "I will possess the bodies of these women and cause them to
commit gross improprieties in the presence of the monk Gotama."
And straightway she took possession of their bodies. Thereupon some
of them clapped their hands before the Teacher and laughed, while
others began to dance. The Teacher considered within himself,
"What does this mean?" Immediately perceiving the cause, he said
to himself, "I shall not now permit the deities of the host of Mara
to descend. For during all the time I was fulfilling the Perfections,
it was certainly not for the purpose of allowing the deities of the host
of Mara to descend that I fulfilled them."
Accordingly, that he might frighten those women, the Teacher
sent forth a dark-blue ray from the hair of his eyebrow. Straightway
330 Book 11, Story 1. Dhammapada H6 [N.3. 10212-
there was black darkness. Those women were terrified with the fear]
of death. So intense was their fear that the strong drink within their
bellies dried up. Then the Teacher vanished from the couch on
which he sat, stood on the top of Mount Sineru, and sent forth a ray \
of light from the hair between his eyebrows. At that moment it was \
as though a thousand moons had risen. Then he addressed those
women, saying, "When you approach and come into my presence,
you must not approach in heedlessness. For in consequence of your
heedlessness a deity of the host of Mara got possession of you, and
at a time when you should not have laughed or behaved lightly, he
caused you to laugh and to misbehave. You should henceforth
[103] make every effort to quench the fire of lust and of the other evil
passions." So saying, he pronounced the following Stanza,
146. Why laughter? why exultation? For the world is ever aflame.
Will ye not seek a light, ye that are shrouded in darkness?
The Teacher, knowing that the women were established in faith
that cannot be shaken, descended from the summit of Mount Sineru
and seated himself in the Seat of the Buddha. Thereupon Visakha
said to him, "Verily strong drink is an evil thing. Women of such
quality as these women, seating themselves before a Buddha like you,
were unable to control their movements, but springing to their feet,
clapped their hands and began to laugh and sing and dance." The
Teacher replied, "Yes, Visakha, strong drink is indeed an evil thing,
for because of it numberless living beings have come to distress and
unhappiness." "But, Reverend Sir, at what time did this episode have
its beginning .f^ " In response to this question the Teacher, desiring to
relate in detail the circumstances that led to this episode, told a Story
of the Past, relating the Kumbha Jataka.^
XI. 2. THE TEACHER CURES A MONK OF LOVE ^
See this painted image. This religious instruction was given by
the Teacher while he was in residence at Veluvana with reference to
Sirima. [104]
1 Jataka 512: v. 12-20.
2 From this story is derived Vimdna-Vatthu Commentary, i. 16: 74-78. Vv. cm.
75*-77^ is almost word for word the same as Dh. cm. iii. 104^^-109^. This story
is referred to at Milindapanha, 350^^. See Cunningham's Stupa of BkarhuU Plate
xxiii. 1. Text: N iii. 104-109.
I
-N.3.1058] The Teacher cures a monk of love
331
Sirima, the story goes, was a very beautiful courtezan of Rajagaha
who had during a certain rainy season offended against the female lay
disciple Uttara, wife of the treasurer's son Sumana and daughter of
the treasurer Punnaka. Desiring to be on good terms with her again,
she went to her house when the Teacher and the Congregation of
Monks were within, and after the Teacher had finished his meal, asked
him for pardon. Now on that day He that is Possessed of the Ten
Forces pronounced within the hearing of Sirima the following words of
thanksgiving,
223. One should overcome anger with kindness, one should overcome evil with good.
One should overcome the niggard with gifts, and the speaker of falsehood with
truth.
At the conclusion of the Stanza Sirima obtained the Fruit of
Conversion. (This is a brief synopsis of the story; as for the com-
plete story, it will be found related at length in the Commentary on
the Stanza of Thanksgiving in the Kodha Vagga.) ^
Having thus attained the Fruit of Conversion, Sirima invited the
Possessor of the Ten Forces to be her guest, and on the following day
presented rich offerings. From that time on she gave regularly the
Eight Ticket-foods, and from that time on eight monks came regularly
to her house. "Accept ghee, accept milk," she would say, filling their
bowls; what she gave to one monk would have sufficed for three or
four; every day sixteen pieces of money were expended on the alms
which were presented to the monks who visited her house.
Now one day a certain monk who had eaten the Eight Ticket-
foods in her house went a journey of three leagues and stopped at a
certain monastery. In the evening, as he sat in the monastery, the
monks asked him, "Brother, where [105] did you obtain food just
before you came here.^" "I have just eaten Sirima's Eight Ticket-
foods." "Is the food which she gives pleasing to the taste, brother.^"
"It is impossible to describe her food; it is the choicest of choice food
that she gives. But a single portion would suffice even for three or
four. But good as her food is, she herself is still more pleasing to look
upon; such and such are the marks of beauty which she possesses."
Thus did the monk describe her good qualities.
A certain monk heard the visiting monk describe her good quali-
ties, and in spite of the fact that he had never seen her, nevertheless
fell in love with her. Said he to himself, "I ought to go see her."
* Story xvii. 3.
332 Book 11, Story 2, Dhammapada H7 [N.s.iosg^
So announcing that he was about to enter upon residence, he ask<
the monk who lived by her ahns some questions. The visiting moi
repHed, "To-morrow, brother, remain in that house, assume the posi
of Elder of the Assembly, and you will receive the Eight Ticket-
foods." The monk immediately took bowl and robe and went ou1
Early in the morning, as the dawn rose, he entered the Ticket-hall,
assumed the post of Elder of the Assembly, and received the Eight
Ticket-foods in the woman's house.
Now it so happened that on the day before, just as the monk who
had received food in her house went out, the female lay disciple be-
came aflflicted with a disease, and therefore removed her jewels and
lay down. When the monks came to receive the Eight Ticket-foods,
her female slaves, seeing them, informed their mistress. Since she
was unable to take their bowls in her own hands, provide them with
seats, and wait upon them, she gave orders to her slaves, saying,
"Women, take the bowls and provide the noble monks with seats;
give them broth to drink and hard food to eat. [106] When it is time
to present boiled rice, fill their bowls and give them to the monks."
"Very well, noble lady," replied the slaves. So they invited the monks
within, gave them broth to drink and hard food to eat; and when it
was time to present boiled rice, they filled their bowls and gave them
to the monks. When they had so done, they went and informed their
mistress. She said, "Take me and carry me with you, that I may pay
my respects to the noble monks." So they took her and carried her
with them; and when they brought her into the presence of the monks,
she paid obeisance to them, her body all of a tremble.
When that monk looked upon her, he thought to himself, "Even
in sickness this woman possesses wonderful beauty. What manner of
beauty must she not possess when she is well and strong and adorned
with all her adornments.'^" Thereupon human passion, accumulated
during many millions of years, arose within him. He became indifferent
to all about him and was unable to take food. He took his bowl and
went back to the monastery; covering his bowl, he put it away;
then he lay down, spreading out the skirt of his robe. A certain monk
who was a companion of his tried to persuade him to eat, but without
success,, for he refused absolutely to take food.
On that very day in the evening Sirima died. Thereupon the king
sent word to the Teacher, "Reverend Sir, Jivaka's youngest sister
Sirima is dead." When the Teacher received that message, he sent
back the following message to the king, "Sirima^s body should not
1
-N.3.10811] The Teacher cures a monk of love 333
be burned. Have her body laid in the burning-ground, and set a
watch, that crows and dogs may not devour it." The king did so.
Three days passed, one after another. On the fourth day the body
began to bloat, and from the nine openings of her body, which were
like to sores, there oozed forth maggots. [107] Her whole body looked
like a cracked vessel of boiled rice.
The king caused a drum to go through the city and the following
proclamation to be made, "Let all approach to behold Su-ima. Except
watchmen of houses, all who refuse to do so shall be fined eight pieces
of money." And he sent the following message to the Teacher, "Let
the Congregation of Monks presided over by the Buddha approach
to behold Sirima." The Teacher made proclamation to the monks,
"Let us go forth to behold Sirima."
Now that young monk had lain for four days without touching
food, paying no attention to anything anyone said to him; the rice in
his bowl had rotted, and his bowl was covered with mildew. The rest
of the monks who were his fellows approached him and said to him,
"Brother, the Teacher is going forth to behold Sirima." When the
young monk, lying thus, heard the name Sirima, he leaped quickly to
his feet. Someone said to him, "The Teacher is going forth to behold
Sirima; will you also go.?" "Indeed I will go," he replied. And
tossing the rice out of his bowl, he washed it and put it in his net and
then set out with the company of monks.
The Teacher surrounded by the Congregation of Monks stood on
one side of the corpse; the Congregation of Nuns and the king's
retinue and the company of lay disciples, both male and female, stood
on the other side of the corpse, each company in its proper place. [108]
The Teacher then asked the king, "Great king, who is this woman?"
"Reverend Sir, it is Jivaka's sister Sirima." "Is this Sirima.?" "Yes,
Keverend Sir." " Well ! send a drum through the town and make proc-
lamation, 'Those who will pay a thousand pieces of money for
Sirima may have her.' " Not a man said "hem " or "hum." The king
informed the Teacher, "They will not take her, Reverend Sir."
"Well then, great king, put the price down." So the king had a drum
beaten and the following proclamation made, "If they will give five
hundred pieces of money, they may have her." But nobody would
take her at that price. The king then proclaimed to the beating of a
drum that anyone might have her who would give two hundred and
fifty pieces of money, or two hundred, or a hundred, or fifty, or twenty-
five, or ten, or five. Finally he reduced the price to a penny, then to a
SS4 Book 11, Story 3. Dhammapada H8 [N.3.10811-
half-penny, then to a quarter of a penny, then to an eighth of a penny.
At last he proclaimed to the beating of a drum, "They may have her
for nothing." Not a man said "hem" or "hum." Then said the
king to the Teacher, "Reverend Sir, no one will take her, even as a
gift." The Teacher replied, "Monks, you see the value of a woman
in the eyes of the multitude. In this very city men used to pay a
thousand pieces of money for the privilege of spending one night with
this woman. Now there is no one who will take her as a gift. [109]
Such was her beauty who now has perished and gone. Behold, monks,
this body diseased and corrupt." So saying, he pronounced the fol-
lowing Stanza,
147. See this painted image, this mass of sores, huddled together,
Corrupt, once possessed of many thoughts, but now possessing neither strength
nor stability.
XL 3. THE AGED NUN ^
This body is worn out. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to the
nunUttara. [110]
The story goes that this nun continued her alms-pilgrimages until
she was a hundred and twenty years old. One day as she was returning
from her alms-pilgrimage with food in her bowl, she met a certain
monk in the street. She asked permission of him to give him the food
in her bowl, and he consented to accept it. So she gave him all she
had, and then she had none. On the second day and again on the third
day she met the same monk in the same place, gave him all the food
she had, and then had none left for herself.
Now on the fourth day, as she was going her round, she met the
Teacher in a certain place which was much crowded. She stepped
back, and as she did so, the skirt of her robe slipped down and she
trod on it. Unable to keep her feet, she tumbled and fell down. The
Teacher came up to her and said, "Sister, your body is worn out with
old age; at a time not far distant it will suffer dissolution." So saying,
he pronounced the following Stanza,
148. This body is worn out, this nest of disease, this fragile body;
This mass of corruption dissolves; for life ends in death.
1 Text: N iii. 110-111.
-N.3. 11213
A company of over-confident monks
335
XI. 4. A COMPANY OF OVER-CONFIDENT MONKS ^
Like yonder gourds. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to a
company of over-confident monks. [Ill]
The story goes that five hundred monks received a Subject of
Meditation from the Teacher, retired to the forest, and after striving
and struggling, induced a state of trance. Thereupon they thought
to themselves, "By not practicing the Depravities, we have fulfilled
our religious duties. Let us inform the Teacher of the virtues we
have acquired." With this thought in mind, they set out. When
they arrived outside the gate, the Teacher said to Elder Ananda,
"Ananda, these monks have no occasion for entering and seeing me.
[112] Let them first go to the burning-ground and then come back
and see me." The Elder went and told those monks what the Teacher
had said.
Instead of asking, "Why should we have to go to the burning-
ground.?" they said to each other, "The far-seeing Buddha must
have seen a reason." Accordingly they went to the burning-ground
and viewed the corpses there. For the corpses which had lain for
one or two days, they conceived a repugnance; but the bodies laid
there immediately after death, fresh and moist, excited their passions.
At that moment they realized that the Depravities still existed within
them. Thereupon the Teacher, still remaining seated in the Perfumed
Chamber, sent forth a luminous image of himself, and as it were spoke
face to face with those monks, saying, "Monks, is it fitting that upon
beholding such an assemblage of bones you should take pleasure
in the evil passions.?" So saying, he pronounced the following
Stanza,
149. Like yonder gourds cast away in the autumn
Are these gray bones; what pleasure can there be in looking at them?
1 Text: N iii. 111-112.
336 Book 11, Story 5. Dhammapada 150 [N.3.ii3i~
XI. 5, THE NUN AND THE PHANTOM ^
It is a city made of bones. This religious instruction was given by
the Teacher while he was in residence at Jetavana with reference to
the nun Janapada-Kalyani Rupananda. [113]
The story goes that one day Janapada-Kalyani thought to herself,
"My eldest brother has renounced the glory of dominion, has become
a monk, and has now become the foremost being in the world, even
the Buddha; his son, Rahula Kumara, has become a monk; my
husband has become a monk; so also has my mother become a nun.
Seeing that all these kinsfolk of mine have adopted the religious life,
why should I continue any longer to live the house-life? I too will
become a nun." Accordingly she went to the community of nuns
and became a nun, not at all because of faith, but solely because of
love for her kinsfolk. Because of her wondrous beauty, she became
known as Rupa-Nanda (' Beauty -Nanda').
One day she heard that the Teacher had said, "Beauty of form
is impermanent, involved in suffering, unreal; so likewise are sensation,
perception, the aggregate of mental states, consciousness, impermanent,
involved in suffering, unreal." Thereupon she said to herseff, "In that
case he would find fault even with my own form, so beautiful to look
upon and so fair to see." Therefore she avoided meeting the Teacher
face to face.
Now the residents of Savatthi, having given alms early in the
morning, took upon themselves the obligations of fast-day. In the
evening, clad in spotless upper garments and bearing garlands and
flowers in their hands, they assembled at Jetavana to hear the Law.
And the community of nuns also, desiring to hear the Law, went to
the monastery and heard the Law. And having heard the Law, they
entered the city, praising the virtues of the Teacher as they entered.
(For there are four standards of judgment prevailing among
persons who dwell together in the world. However, there are very
few persons in whom the sight of the Tathagata does not arouse a
feeling of satisfaction. Those who judge by what they see, look upon
^ Parallels: SUrry of Nandd: Anguttara Commentary y JRAS., 1893, 763-766;
Theri-Gdthd Comm,entaryy xli: 80-86, xix: 24-25. Story of Khemd: Dhammapada
Commentary, xxiv. 5: iv. 57-59; Anguttara Commentary, JRAS., 1893, 527-532;
Theri-Gdthd Commentary, Hi: 126-128. On the literary relations of all these stories,
see Introduction, § 7 d, pages 48-51. Text: N iii. 113-119.
-N. 3. 11514] The nun and the phantom 337
the golden-hued body of the Tathagata, adorned with the Major
Marks and the Minor Marks, and are satisfied with what they see.
[114] Those who judge by what they hear, listen to the report of the
Teacher's virtues through many hundreds of births, and to his voice,
endowed with the Eight Excellences, in the preaching of the Law,
and are satisfied with what they hear. Those who judge by austerities
are satisfied with his austere robes and so forth. Those whose standard
of judgment is righteousness reflect, "Such is the uprightness of the
Possessor of the Ten Forces, such is his tranquillity, such is his wis-
dom; in uprightness and tranquillity and wisdom the Exalted One is
without an equal, is without a peer." Thus they also are satisfied.
Indeed those who praise the virtues of the Tathagata lack words
wherewith to tell their praises.)
Rtipananda listened to the nuns and the female lay disciples as
they recited the praises of the Tathagata, and having listened, said
to herself, "In extravagant terms do they tell the praises of my
brother. Suppose he were to find fault with my beauty of form
during one single day. How much could he say in that length of
tmiQ? Suppose I were to go with the nuns, and without letting myself
be seen, look upon the Tathagata, hear him preach the Law, and
then return.^" So she said to the nuns, "To-day I too will go and
hear the Law." [115] Said the nuns, "It has taken a long time
to arouse in Rupananda a desire to wait upon the Teacher. To-day,
by reason of her, the Teacher will preach the Law with details many
and various." And with delighted hearts, taking her with them, they
set out.
From the moment Rupananda started out, she kept thinking to
herself, "I will not let him see who I am." The Teacher thought
to himself, "To-day Rupananda will come to pay her respects to me;
what manner of lesson will do her the most good.^" As he considered
the matter further, he came to the following conclusion, "This woman
thinks a great deal of her beauty of form and is deeply attached to her
own person. It will therefore be of advantage to her if I crush out the
pride she feels in her beauty of form, by beauty of form itself, even
as one draws out one thorn with another thorn." Accordingly, when
it was time for her to enter the monastery, the Teacher put forth his
supernatural power and created a young woman about sixteen years
of age. Surpassing beauty did she possess; she wore crimson garments;
she was adorned with all her ornaments, and stood before the Teacher
with fan in hand, swinging the fan back and forth.
338 Booh 11, Story 5. Dhammapada 150 [N.3.ii5i4-
Now both the Teacher and Rupananda beheld this woman. As
Rupananda entered the monastery with the nuns, she took her place
behind the nuns, saluted the Teacher with the Five Rests, and sat
down among the nuns. Having so done, she surveyed from head to
foot the person of the Teacher, richly brilliant with the Major Marks,
resplendent with the Minor Marks, surrounded by a halo a fathom
in extent. Then she saw the phantom of a woman standing near the
Teacher and surveyed her face, glorious as the full moon. [116]
Having surveyed this woman, she surveyed her own person and com-
pared herself to a crow standing before a royal goose of golden hue.
For from the moment she looked upon this phantom, created by
supernatural power, her eyes rolled back and forth. "Oh, how beauti-
ful is her hair! Oh, how beautiful is her forehead!" she exclaimed.
She was fascinated by the glorious beauty of every part of her body,
and she became possessed with intense desire for equal beauty herself.
The Teacher, observing that she was fascinated by the beauty of the
woman, proceeded to teach her the Law.
First he transformed the woman from a maiden about sixteen
years of age to a woman about twenty years of age. Rupananda
surveyed her form again, was quickly filled with a feeling of dis-
appointment, and said to herself , "This form is by no means the same
as it was before." Gradually the Teacher transformed her, first into
a woman who had given birth to one child, then into a woman of
middle life, finally into a decrepit old woman. Rupananda watched
every stage of the transformation, saying to herself, "Now this has
disappeared, now that has disappeared." When, however, she saw
her transformed into a decrepit old woman, and surveyed her standing
there, teeth broken, hair gray, body bent, crooked as a A-shaped
rafter, forced to lean on a cane, trembling in every limb, she was filled
with utter disgust.
Then the Teacher caused disease to overmaster the woman.
Casting away her cane and her palm-leaf fan, she screamed aloud,
fell upon the ground, and rolled over and over, wallowing in her own
urine and excrement. Rupananda looked upon her and was filled
with utter disgust. [117] Then the Teacher showed the death of
that woman. Straightway her body began to bloat. From its nine
wound-like openings oozed pus in the shape of lamp-wicks, and also
worms. Crows and dogs fell on her and tore her. Rupananda looked
and thought, "In this very place this woman has come to old age, has
come to disease, has come to death. Even so, to this body of mine.
-N.3.1195]
The nun and the phantom
339
will come old age, disease, and death." Thus did she come to behold
her own body in its impermanence; and as a result of beholding her
own body in its impermanence, she likewise saw her body as involved
in suffering, and the unreality thereof.
Straightway the Three Modes of Existence, like houses set on
fire, or like carrion tied to her neck, uprose before her, and her
mind sprang forth to meditation. The Teacher, perceiving that she
had beheld her own body in its impermanence, considered within
himself, "Will she, or will she not, by herself be able to get a firm
footing.?" Straightway he became aware of the following, "She will
not be able; she must have support from without." Accordingly,
out of consideration for her welfare, he taught her the Law by pro-
nouncing the following Stanzas,
Behold, Nanda, this assemblage of elements called the body;
It is diseased, impure, putrid; it oozes and leaks; yet it is desired of simpletons.
As is this body, so also was that; as is that body, so also wiU this body be.
Behold the elements in their emptiness; go not back to the world;
Cast away desire for existence and thou shalt walk in tranquillity. [118]
Thus, with reference to the nun Nanda, did the Exalted One pro-
nounce these Stanzas.
Directing her thoughts in a way conformable to his teaching,
Nanda attained the Fruit of Conversion. Thereupon the Teacher,
desiring that she should dwell upon the Three Paths and the Three
Fruits, and desiring to teach her to meditate upon the Void, said to her,
"Nanda, think not that there is reality in this body; for there is not
the least reality in this body. This body is but a city of bones, made
by building up three hundred bones." So saying, he pronounced the
following Stanza,
150. It is a city made of bones, plastered with flesh and blood.
Where lodge old age and death and pride and deceit. [119]
At the conclusion of the lesson the nun attained Arahatship;
the multitude also profited by the lesson.
340 Booh 11, Story 6. Dhammapada 151 [N.3.1197-
XI. 6. QUEEN MALLIKA AND HER DOG ^
The gayly painted chariots of kings wear out. This religious instruc-
tion was given by the Teacher while he was in residence at Jetavana
with reference to Queen Mallika.
The story goes that one day Queen Mallika entered the bath-
house, and having bathed her face, bent over and began to bathe her
leg. Now her pet dog entered the bath-house with her, and when
he saw her standing there with body thus bent over, he began to
misbehave with her and she let him continue. The king looked out of
a window on the upper floor of the palace and saw her. On her
return he said to her, "Perish, vile woman; why did you do such a
thing as that.'*" "Why, your majesty, what have I done.'*" "You
have behaved most wrongly with a dog." "It is not true, your
majesty." "I saw you with my own eyes. I will not believe any-
thing you say. Perish, vile woman." "Great king, it is a re-
markable fact that whoever enters that bath-house appears double
to whoever looks out of that window." "You utter falsehood." "If
you will not believe me, enter the bath-house yourself, and I will look
out of that window." [120]
The king was such a simpleton as to believe what she said, and
entered the bath-house. The queen stood at the window and looked
out. Suddenly she cried out to him, "You foolish king, what do you
mean by misbehaving with a she-goat.'*" "Dear wife, I am doing no
such thing." The queen replied, "I saw you with my own eyes; I
will not believe you." When the king heard her reply, he said, "It
must be true that whoever enters this bath-house appears double."
Therefore he believed the explanation she gave him.
^ At Vimdna-Vatthu Commentary, 165^^^', Dhammapala refers to the Story of
Mallika in the Dhammapada-Vannand. He then gives a brief outline of the story,
which is to the effect that after the death of the Buddha, Mallika the wife of Bandhula
went in state and did honor to his relics. The Dhamm^pada-Atthakathd contains no
such story about Mallika the wife of Bandhula, or about Mallika the wife of Pasenadi.
It will be observed that Dhammapala refers, not to the Dhammapada-Atthakathd,
but to the Dfiammapada-Vannand. Perhaps the Dhammapada-Vannand to which he
refers is a different work from the Dhammapada-Attkakathd; but if so, we know nothing
of the existence of any such work. It seems probable that Dhammapala here gives a
wrong reference. For references in the Dhammapada-Attkakathd to Mallika the wife
of Bandhula, see i. 349, 412; to Mallika the wife of Pasenadi, i. 382, ii. 1-19, iii. 119-
123, iii. 183-189. Cf. Jdtaka, iii. 405, Khuddaka Pdtha Commentary, 1292°, and Milin-
dapanha, 291"-*^ Text: N iii. 119-123.
-N.3.12112]
Queen Mallikd and her dog
341
Mallika thought to herself, "I have deceived this king, because
he is such a simpleton. I have committed a great sin. Moreover I
have accused him falsely. The Teacher will come to know of this sin
of mine, and likewise the Two Chief Disciples, and the Eighty Chief
Elders. Oh, what a grievous sin have I committed!" (According to
tradition it was Mallika who was associated with the king in the
presentation to the Teacher of the Gifts beyond Compare.^ On this
occasion gifts valued at fourteen crores of treasure were bestowed upon
the Teacher, and the Tathagata was presented with four priceless
gifts; namely, a white parasol, a couch whereon to rest, a stand, and
a stool for the feet.) When Mallika died, forgetful at the moment
of death of those mighty gifts, but with full recollection of the evil
deed she had committed, she was reborn in the Avici Hell.
Now Queen Mallika was greatly beloved by the king. Therefore
when she died, the king was completely overcome with grief. When
he had duly performed the funeral rites over her body, he said to
himself, "I will ask the Teacher where she has been reborn." Accord-
ingly he went to the Teacher. The Teacher so contrived that he should
not remember the reason why he had come to him. [121] After
listening to the pleasing discourse of the Teacher he returned to his
home. As soon, however, as he entered the house, he remembered
why he had gone to visit the Teacher. Thought he to himself, "As-
suredly it was my intention, when I set out, to ask the Teacher where
Mallika had been reborn. But as soon as I entered the Teacher's
presence, I forgot all about it. To-morrow I shall not fail to ask him."
On the following day, therefore, he visited the Teacher again. But
for seven days in succession the Teacher so contrived that he should
not remember why he had come. As for Mallika, after she had been
tormented for seven days in hell, she came out thence, and was reborn
in the World of the Tusita gods.
(Now why was it that the Teacher caused the king to forget his
question for seven days in succession.^ Tradition tells us that Mallika
was greatly beloved by the king, the very joy of his heart. Therefore
had the king learned that she had been reborn in Hell, he would have
said to himself, "If a woman endowed with faith so perfect has been
reborn in Hell after presenting offerings so abundant, what chance is
there for me.?" He would therefore have adopted false views, would
have discontinued the constant offerings of food to the five hundred
^ See story xiii. 10.
342 Book 11, Story 6, Dhammapada 151 [N.3.12112-
monks, and would finally have been reborn in Hell himself. For this
reason the Teacher caused the king to forget his question for seven
days in succession.)
On the eighth day the Teacher set out alone on an alms-pilgrimage,
and went to the door of the king's residence. When the king heard
that the Teacher was come, he went forth and took his bowl and
began to mount up to the terrace of the palace. But the Teacher
made as if he desired to sit down in the chariot-hall. Therefore
the king provided him with a seat in the chariot-hall and reverently
served him with food both hard and soft. Having so done, he paid
obeisance to him and sat down. "Reverend Sir," said he; "when I
visited you, this thought was in my mind, 'I will ask the Teacher
where Mallika my queen has been reborn.' Reverend Sir, tell me
where she was reborn." " In the World of the Tusita gods, great king."
"Reverend Sir," said the king, "had Queen Mallika not been
reborn in the World of the Tusita gods, who else could ever have been re-
born there .^ Reverend Sir, there never lived a woman like her; wherever
she sat, wherever she stood, [122] these words were ever on her lips,
* To-morrow I will give this to the Tathagata; to-morrow I will do
this for the Tathagata.' She cared for naught else but to make pro-
vision of offerings. Reverend Sir, ever since she went to the other
world, my own person has been non-existent." Said the Teacher,
"Great king, do not grieve; this is the immutable law of all living
beings."
Then the Teacher asked the king, "Great king, whose chariot is
this.?" "My grandfather's. Reverend Sir." "Whose is this.?" "My
father's. Reverend Sir." "But whose chariot is this.?" "My own.
Reverend Sir." When the king had thus answered his questions,
the Teacher said, "Great king, just as your father's chariot has out-
lasted your grandfather's chariot, so also has your own chariot out-
lasted your father's chariot. Thus does decay draw nigh unto this
worthless chaff. But even more does decay wear away this body.
Great king, righteousness alone does not wear away, but of living beings
there are none that wear not away." So saying, he pronounced the
following Stanza,
151. The gayly painted chariots of kings wear out; likewise does the body wear out.
But the state of the good wears not away; the good proclaim this to the good.
-N. 3.12410] The monk who always said the wrong thing
343
XI. 7. THE MONK WHO ALWAYS SAID THE WRONG
THING 1
A man who has learned hut little. This religious instruction was
given by the Teacher while he was in residence at Jetavana with
reference to Elder Laludayi. [123]
The story goes that Elder Laludayi used to go to a house where
people were making holiday and recite stanzas appropriate to a funeral,
such as, "They stand outside the walls." ^ Likewise he would go to a
house where a funeral was in progress, and instead of saying the ap-
propriate words, "They stand outside the walls," ^ he would recite
such holiday stanzas as, "Almsgiving and piety." ^ Or else he would
recite the Jewel Sutta,^ containing such stanzas as, " Whatever riches
exist, either in this world or in the next." ^
In fact, no matter where he went, even though he set out with
the intention of saying one thing, he would invariably say something
entirely different. Nor was he in the least aware that he ever said
anything different from what he intended to say. Monks who heard
him talk reported the matter to the Teacher, saying, "Reverend Sir,
what is the use of Laludayi's going either to places where festivities
are in progress or to places where funerals are in progress .^^ Where
the right thing should be said, he always says the wrong thing." [124]
The Teacher replied, "Monks, this is not the first time he has so
spoken; in a previous existence also he always said the wrong thing
instead of the right thing." So saying, he told the following
7 a. Story of the Past: Aggidatta, Somadatta, and the king
The story goes that in times long gone by, there was a Brahman
named Aggidatta who lived in Benares. The Brahman had a son
named Somadatta Kumara who waited upon the king, and Somadatta
was the king's darling and delight. Now the Brahman gained his
livelihood by tilling the soil, and he had two oxen, and only two.
One day one of his two oxen died. Thereupon the Brahman said to
his son, "Dear Somadatta, ask the king for a single ox and fetch
him back to me." Somadatta thought to himself, "If I make such
1 A free version of JcOaka 211 : ii. 164-167. Cf. story xviii. 4. Text: N iii. 123-127.
2 Khvddaka Pdtha, vii. » From the Mangala-sutta, Khuddaka Patha, v. 6.
4 Khuddaka Pdtha, vi. « Stanza 3.
344 Book 11, Story 7. Dhammapada 152 IN.3.i24io-
a request of the king, he will think that I am presuming on him."
So he said to his father, "Dear father, you go yourself and ask the
king." "Very well, dear son, take me with you."
Somadatta thought to himself, "This Brahman is of slow wit. He
knows neither the proper words to use in approaching, nor the proper
words to use in retiring; when the right thing should be said he says
the wrong thing; I will give him some instruction before I take him
with me." So Somadatta led his father to a burning-ground named
Cuscus-clump. Having so done, he gathered some grass, tied the
grass in bundles, set the bundles on end, and pointing them out to
his father one after another, said, "This is the king, this is the viceroy,
this is the commander-in-chief of the army. When you go to the
king's palace, you must advance in this manner and you must with-
draw in this manner. Thus you must address the king and thus you
must address the viceroy. When you approach the king, you must
say, *Long live his gracious majesty the king!' And standing thus,
[125] and reciting this Stanza, you must then ask the king for the ox."
So saying, he taught his father the following Stanza,
I had two oxen, mighty king, with which I plowed my field;
But one of the two is dead; pray give me another. Warrior-prince.
The Brahman spent a year perfecting himself in this Stanza. When
he had finally learned it by heart, he told his son. "Very well, father,'*
replied Somadatta, "take some present or other and follow after me.
I will go ahead and stand in my accustomed place beside the king.'*
"Very well, dear son," replied the Brahman. So as soon as Soma-
datta had taken his accustomed place beside the king, the Brahman
summoned all his resources, and taking a present with him, went to
the royal palace. The king was delighted to see him and greeted
him in a cordial manner, saying, "Dear friend, you have come a long
way. Seat yourself on this couch and tell me what you have need of.'*
Thereupon the Brahman pronounced the following Stanza,
I had two oxen, mighty king, with which I plowed my field;
But one of the two is dead; pray take my other. Warrior-prince.
Said the king, "What say you, dear friend? Say it again." So
the Brahman repeated the Stanza once more exactly as before. The
king, perceiving that by a slip of the tongue the Brahman had said
the exact opposite of what he intended to say, smiled and said, "Soma-
datta, you have a great many oxen at home, I presume." "Your
-N.3.1285] The monk who always said the wrong thing 345
majesty," replied Somadatta, "there must be just as many as you
have given us." The king, pleased with the answer given by the
Future Buddha, presented the Brahman with sixteen oxen, and in
addition thereto, jewels and household wares and a village wherein
to dwell. Thus did the king present the Brahman with gifts appro-
priate to his station. Having so done, he dismissed the Brahman with
high honor.
When the Teacher had completed this story, he identified the births
as follows: "At that time the king was Ananda, the Brahman was
Laludayi, and Somadatta was I myself." [126] And he added,
"Monks, this is not the first time he failed, because of his own stupidity,
to say the right thing at the right time. Indeed a man who has
learned but little resembles nothing so much as he does an ox." So
saying, he pronounced the following Stanza,
152. A man who has learned but little, grows old like an ox;
His flesh increases, but his wisdom, not.
XI. 8. ELDER ANANDA'S STANZAS ^
Through a round of countless existences. This religious instruction
was breathed forth by the Teacher while he sat at the foot of the
Bo-tree, by way of Solemn Utterance; and at a later time was recited
to the Elder Ananda in answer to a question. [127]
For the Teacher, sitting at the foot of the Bo-tree, before the set
of sun, overcame the force of Mara; in the first watch, drove away
the darkness that veils previous states of existence; in the middle
watch, acquired Supernatural Vision; and in the last watch, out of
pity for living beings, by focussing his thoughts on Dependent Origi-
nations and meditating on it both forwards and backwards, at sunrise
he obtained Complete Enlightenment. Thereupon he breathed forth
a Solemn Utterance common to countless thousands of Buddhas,
pronouncing the following Stanzas,
153. Through a round of countless existences have I run to no purpose.
Seeking the Builder of the House. Repeated birth is suffering. [128]
154. I see you. Builder of the House. You shall not build the house again.
All your rafters are broken, and your ridge-pole is shattered.
The mind, at rest in Nibbana, has attained extinction of cravings.
1 Niddnakathd, Stanzas 278-279 {Jatakd, i. p. 76). The "Builder of the House"
is of course Craving, Tanhd, the cause of rebirth and suffering. Text: N iiL 127-129.
346 Book 11, Story 9, Dhammapada 155-156 [N .3. 1297-
XI. 9. GREAT-WEALTH, THE TREASURER'S SON ^
They that have not led. This religious instruction was given by
the Teacher while he was in residence at Isipatana with reference to
Great- Wealth, Mahadhana, the treasurer's son. [129]
Great- Wealth, it appears, was reborn at Benares in a household
worth eighty crores. Now his mother and father thought to them-
selves, "We have a vast store of wealth in our house, and there is no
necessity that our son should do anything else than enjoy himself
according to his own good pleasure." Accordingly they had him
instructed in singing and in the playing of musical instruments, and
that was all the instruction he received. Likewise in that same city,
in a household worth eighty crores of treasure, a daughter also was
reborn. The same thought occurred to her mother and father also,
and they had her instructed only in dancing and singing. When the
two reached the proper age, they were married with the customary
ceremonies. In the course of time both their mothers and fathers died,
and then there were twice eighty crores of treasure in the same house.
It was the custom of the treasurer's son to go thrice a day to wait
upon the king. One day a company of knaves who lived in that city
thought to themselves, "If this treasurer's son would only get drunk,
it would be a fine thing for us. Let us show him how to get drunk."
Accordingly they procured strong drink, put roast meat, [130] salt,
and sugar in the skirts of their clothing, and taking roots and bulbs,
seated themselves in a convenient place, watching the path by which
he would approach from the royal palace. When they saw him
approaching, they began to drink strong drink, placed particles of
salt and sugar in their mouths, and took the roots and bulbs in their
teeth and chewed them. And they said, "Live for a hundred years,
master, treasurer's son! With your help may we be enabled to
eat and drink to our heart's content!" Hearing their words, the
youth asked the little page who followed him, "What are these men
drinking?" "A certain drink, master." "Does it taste good?" "Mas-
ter, in this world of the living there is no kind of drink to be had
comparable to this." "In that case," said the youth, "I must have
some too." So he caused the page to bring him first a little and then
a little more, and all this he drank.
1 Text: N iii. 129-133.
N. 3.13121] Great-Wealth, the treasurer's son 347
Now in no long time those knaves discovered that he had taken
up the habit of drinking. Then they flocked around him. As time
went on, the crowd that surrounded him increased in numbers. He
would spend a hundred or two hundred pieces of money at a time on
strong drink. It became a habit with him after a time, wherever he
happened to be, to pile up a heap of coins and call out as he drank,
"Take this coin and fetch me flowers! take this coin and fetch me
perfumes ! This man is clever at dicing, and this man at dancing, and
this man at singing, and this man at the playing of musical instruments!
Give this man a thousand and this man two thousand!" Thus did
he spend his money.
In no long time he squandered all the eighty crores of treasure
that formerly belonged to him. Then those knaves said to him,
"Master, your wealth is all spent." "Has my wife no money .^"
"Yes, master, she has." [131] "Well then, fetch that too." And
he spent his wife's money in precisely the same way. As time went on,
he sold his fields and his parks and his gardens and his carriages. He
even disposed of the vessels he used at meals, of his coverlets and his
cloaks and couches. All that belonged to him, he sold, and the pro-
ceeds he spent in riotous living. In old age he sold his house, the
property of his family. And those to whom he sold his house took
possession of it and straightway put him out. Thereupon, taking his
wife with him, he found lodging near the house- wall of other people's
houses. With a broken potsherd in his hand, he would go about begging
alms. Finally he began to eat the leavings of other people's food.
One day he stood at the door of a rest-house, receiving leavings
of food presented to him by novices and probationers. The Teacher
saw him and smiled. Thereupon Elder Ananda asked him why he
smiled. The Teacher explained the reason for his smile by saying,
"Ananda, just look here at Great- Wealth, the treasurer's son! In
this very city he has squandered twice eighty crores of treasure. Now,
accompanied by his wife, he is begging alms. For if, in the prime of
life, this man had not squandered his wealth, but had applied himself
to business, he would have become the principal treasurer in this
very city; and if he had retired from the world and become a monk,
he would have attained Arahatship, and his wife would have been
estabhshed in the Fruit of the Third Path. If in middle life he had
not squandered his wealth, but had applied himself to business, he
would have become the second treasurer; and if he had retired from
the world and become a monk, he would have attained the Fruit of
348 Book 11, Story 9. Dhammapada 155-156 [N.3.13121
the Third Path, and his wife would have been established in the Fruit
of the Second Path. If in the latter years of his life he had not squan-
dered his wealth, but had applied himself to business, he would have
become the third treasurer; and if he had retired from the world and
become a monk, he would have attained the Fruit of the Second
Path, [132] and his wife would have been established in the Fruit of
Conversion. But now he has fallen away from the wealth of a lay-
man and he has likewise fallen away from the estate of a religious.
He has become like a heron in a dried-up pond." So saying, he pro-
nounced the following Stanzas,
155. They that have not led the holy life, they that have not obtained wealth in time
of youth.
Perish like worn-out herons in a pond from which the fish have disappeared.
156. They that have not led the holy life, they that have not obtained wealth in time
of youth.
Lie like worn-out bows, bewailing the times that are past.
BOOK XII. SELF, ATTA VAGGA
Xn. 1. PRINCE BODHI AND THE MAGIC BIRD ^
If a man value his life. This religious instruction was given by
the Teacher while he was in residence at Bhesakalavana with reference
to Prince Bodhi. [134]
1 a. The prince, the builder, and the magic bird
The story goes that Prince Bodhi had a palace erected unlike any
other palace on the face of the earth. It seemed almost to float in
the air. Its name was Red Lotus, Kokanada. When it was finished,
the prince asked the builder, "Have you ever built a palace like this
anywhere else, or is this the first work of the sort you have done?"
The builder replied, "Your majesty, this is the first work of the sort
I have ever done." The prince, hearing his reply, thought to him-
self, "If this man should build a palace like this for anyone else,
there would no longer be anything wonderful about this palace. I
had best kill this man, or cut off his hands and feet, or tear out his
eyes; for if I do this, he will never build a palace like this for anyone
else."
Prince Bodhi went to an intimate friend of his, a youth named
Sanjikaputta, and told him what was in his mind. Sanjikaputta
straightway thought to himself, "Without a doubt this prince intends
to kill the builder. But I shall not look on quietly and see an artisan
who possesses so priceless a gift killed before my very eyes; I will
give him a hint of what is in store for him." So Sanjikaputta went
to the builder and asked him, "Have you, or have you not, finished
your work on the palace?" "My work is finished," replied the builder.
Then said Sanjikaputta, "The prince is seeking to kill you; look out
for yourself." [135] The builder replied, "Master, you did me a
1 In the Introduction to Jdtaka 353: iii. 157-158, the brief statement is made
that Prince Bodhi put out the builder's eyes for fear that he might build a similar
palace for another. There is no reference, however, to the story of the magic bird.
The story of the Buddha's visit to Prince Bodhi is derived either from the Vinaya,
Culla Vagga, v. 21: ii. 127-129, or from MajjhiTna, 85: ii. 91-97. Text: N iii. 134-139.
350
Booh 12y Story 1, Dhammapada 157 [N.3.i35i-
great kindness in telling me. Now I know exactly what to do to avoid
trouble."
The prince asked the builder, "Friend, have you finished your
work on our palace?" "No, your majesty," replied the builder,
"my work is not yet finished; a good deal still remains to be done."
"Just what work still remains to be done.?" asked the prince. "Your
majesty, I will tell you all about it afterwards. Just now, send me
some timber." " What kind of timber? " " Seasoned timber, with the
sap well dried out, your majesty." The prince immediately caused it
to be procured and delivered to him. Then the builder said to the
prince, "Your majesty, from this time forward, no one should be
permitted to come to me, for when I am engaged in a delicate piece
of work, it distracts my mind to be obliged to converse with anyone
else. At meal-time my wife alone will bring me my food." "Very
well," said the prince, consenting to this arrangement.
Thereupon the builder sat down in a certain room, and out of
that timber fashioned a wooden Garuda-bird large enough to contain
himself and his son and his wifco And when meal-time came, he said
to his wife, "Go sell everything in the house and bring back to me
the money you receive, the yellow gold." Now the prince, in order
to make sure that the builder should not leave the house, surrounded
the house with a strong guard. But the builder, as soon as the bird
was finished, having previously said to his wife, "To-day bring all the
children and wait," immediately after breakfast placed his children
and his wife inside of the bird, whereupon the bird soared out of the
window and was gone. Thus did the builder escape. When the
guards saw the bird winging its flight away, they cried out, "Your
majesty, the builder has escaped!" But even as they cried out, the
builder made good his escape, and alighting in the Himalaya country,
created by magical power a city to dwell in. Thereafter he was known
as King Wooden-horse. [136]
1 b. The prince entertains the Buddha
The prince decided to give a festival in honor of the completion
of the palace and invited the Teacher. First smearing the palace
with loam mixed with the four kinds of perfumes, he spread mats and
carpets on the floor, beginning at the threshold. He was childless, it
appears, and for this reason spread the floor with mats and carpets;
for he thought to himself, "If I am destined to obtain a son or a
-N. 3.13711] Prince Bodhi and the magic bird 351
daughter, the Teacher will tread on them." When the Teacher
arrived, the prince saluted him with the Five Rests, took his bowl,
and said to him, "Pray enter. Reverend Sir." The Teacher refused
to enter. A second and again a third time the prince requested him
to enter. The Teacher, however, absolutely refused to enter, but
looked at the Elder Ananda.
The Elder knew, merely by the look in the Teacher's eye, that he
was unwilling to tread on the cloths which had been laid on the floor.
Therefore he bade the prince have the cloths rolled up, saying, "Prince,
let them roll up the cloths; the Exalted One will not step on those
cloths; the Tathagatahas in view the generations that will follow."
The prince rolled up the cloths, escorted the Teacher within, honored
him with offerings of rice-porridge and hard food, saluted the Teacher,
and sitting on one side, said to him, "Reverend Sir, I am your devoted
servitor. Thrice have I sought refuge in you. I sought refuge in
you the first time (I am told), while I yet remained in my mother's
womb; the second time, when I was a mere boy; the third time, when
I reached the age of reason. This being the case, why were you
unwilling to step on my mats and carpets?" "Prince, with what
thought in mind did you spread the floor with those cloths.f^" "Rever-
end Sir, the thought in my mind was this, *If I am destined to obtain
a son or a daughter, the Teacher will step on these cloths.'" Then
said the Teacher, "It was for that very reason that I refused to step
on those cloths." "But, Reverend Sir, [137] is it my destiny never
to obtain a son or a daughter .f^" "Precisely so, prince." "What is
the reason for this.?" "Because you were guilty of the sin of heed-
lessness in a former existence." "At what time. Reverend Sir.f^"
In response to his request the Teacher explained the matter by
relating the following
1 c. Story of the Past: The man who ate bird's eggs
Once upon a time, the story goes, several hundred men put to sea
in a large vessel. When they reached mid-ocean, they suffered ship-
wreck, and all on board lost their lives then and there, with the excep-
tion of two persons, a husband and wife, who clung to a plank and
escaped to a neighboring island. Now in this island there was a large
flock of birds. Husband and wife, overcome with hunger and seeing
nothing else to eat, cooked the eggs of these birds over a bed of coals
and ate them. When the eggs proved insufficient to satisfy their
352 Book 12, Story 2. Dhammapada 158 [N.3.i37ii-
hunger, they caught the young of these birds and ate them. Thus
did they eat in youth, in middle life, and in old age; in not a single
period of their lives were they heedful; nor was either of the two
heedful.
When the Teacher had shown the prince this misdeed of his in a
previous state of existence, he said, "Prince, if in a single one of the
three periods of your life in that previous state of existence, you and
your wife had been heedful, you would have obtained a son or a daugh-
ter in one of the three periods of your present life. Nay more, if either
one of you had been heedful, as the result thereof you would have ob-
tained a son or a daughter. Prince, if a man hold his life dear, he should
guard his life with heedfulness during the three periods of his life.
Failing that, he should at least guard himself during one of the three
periods of his life." And when he had thus spoken, he pronounced
the following Stanza,
157. If a man value his life, he should ever guard it and guard it well.
During one of the three watches a wise man should be watchful.
XII. g. THE GREEDY MONK i
A man should first direct himself. This religious instruction was ~
given by the Teacher while he was in residence at Jetavana with refer-
ence to Upananda, the Sakyan prince. [139]
The story goes that this Elder, who was skilled to teach the Law,
after listening to a discourse on the subject of being satisfied with
but a little, accepted a large number of robes with which several monks
who had taken upon themselves the Pure Practices honored him, and
besides that took all the utensils which they had left and carried them
off with him. As the season of the rains was near at hand, he went off
into the country. He stopped at a certain monastery to preach the
Law, and the novices and probationers liked the way he talked so
well that they said to him, "Spend the rainy season here, Reverend
Sir." "What allowance is made to a monk who spends the season of
the rains here?" asked the Elder. "A single cloak," was the reply.
The Elder left his shoes there and went on to the next monastery.
[140] When he reached the second monastery, he asked the same ques-
tion, "What allowance is made here.?" "Two cloaks," was the reply.
1 This story is a free version of Jdtaka 400: iii. 332-336. Cf. Tibetan Tales,
xxxiv, pp. 332-334. Text: N iii. 139-142.
~N.3.i4i6] The greedy monk 353
There he left his walking-stick. Then he went on to the third monas-
tery and asked the same question, "What allowance is made here?"
*' Three cloaks," was the reply. There he left his water-pot.
Then he went on to the fourth monastery and asked the same ques-
tion, "What allowance is made here.^^" "Four cloaks," was the reply.
"Very good," said the Elder, "I will take up my residence here;"
and there he went into residence. And he preached the Law to the
laymen and monks who resided there so well that they honored him
with a great number of garments and robes. When he had completed
residence, he sent a message to the other monasteries, saying, "I
left my requisites behind me, and must therefore have whatever is
required for residence; pray send them to me." When he had gathered
all of his possessions together, he put them in a cart and continued his
journey.
Now at a certain monastery two young monks who had received
two cloaks and a single blanket found it impossible to make a division
satisfactory to both of them, and therefore settled themselves beside
the road and began to quarrel, saying, "You may have the cloaks,
but the blanket belongs to me." When they saw the Elder approach-
ing, they said, "Reverend Sir, you make a fair division and give us
what you think fit." "Will you abide by my decision.?" "Yes in-
deed; we will abide by your decision." "Very good, then." So the
Elder divided the two cloaks between the two monks; then he said
to them, "This blanket should be worn only by us who preach the
Law;" and when he had thus said, he shouldered the costly blanket
and went off with it.
Disgusted and disappointed, the young monks went to the Teacher
and reported the whole occurrence to him. Said the Teacher, "This
is not the first time [141] he has taken what belonged to you and left
you disgusted and disappointed; he did the same thing also in a
previous state of existence." And he related the following:
2 a. Story of the Past: The otters and the jackal
Once upon a time, long long ago, two otters named Anutiracari
and Gambhiracari, caught a big redfish and fell to quarreling over it,
saying, "The head belongs to me; you may have the tail." Unable
to effect a division satisfactory to both of them, and catching sight
of a certain jackal, they appealed to him for a decision, saying,
"Uncle, you make such a division of this fish as you think proper and
354
Book 12 y Story 2. Dhammapada 158 [N .3. 1417-
render an award.*' Said the jackal, "I have been appointed judge by
the king, and am obliged to sit in court for hours at a time; I came
out here merely to stretch my legs; I have no time now for such busi-
ness." "Uncle, don't say that; make a division and render an
award." "Will you abide by my decision.^" "Yes indeed, uncle,
we will abide by your decision." "Very good, then," said the jackal.
The jackal cut oflf the head and laid that aside, and then cut off the
tail and laid that aside. When he had so done, he said to them,
"Friends, that one of you who runs along the bank (Anutiracari)
shall have the tail, and that one of you who runs in the deep water
(Gambhiracari) shall have the head; as for this middle portion,
however, this shall be mine, inasmuch as I am a justice." And to
make them see the matter in a better light, he pronounced the following
Stanza,
Anutiracari shall have the tail, and Gambhiracari shall have the head;
But as for this middle portion, it shall belong to the justice.
Having pronounced this Stanza, the jackal picked up the middle
portion of the fish and went off with it. As for the otters, they were
filled with disgust and disappointment, and stood and eyed the jackal
as he went away. End of Story of the Past.
When the Teacher had finished this Story of the Past, he said,
"And thus it was that in times long past this Elder filled you with dis-
gust and disappointment." Then the Teacher consoled those monks
and rebuked Upananda, saying, "Monks, a man who admonishes
others should first direct himself in the way he should go." And
when he had thus spoken, he pronounced the following Stanza,
158. A man should first direct himself in the way he should go.
Only then should he instruct others; a wise man will so do and not grow weary.
XII. 3. "BE YE DOERS OF THE WORD" *
If a man vyill make himself. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to Elder Padhanika Tissa. [142]
This Elder, we are told, obtained a Subject of Meditation from
the Teacher, and taking five hundred monks with him, entered upon
^ This story is a very free version of the Introduction to Jdtaka 119: i. 435.
Text: N iii. 142-144.
-N .3.1441] ''Be ye doers of the word" 355
residence in a forest. But first he admonished the monks, saying,
"Brethren, you have obtained a Subject of Meditation from the Hving
Buddha; therefore be heedful in meditation." So saying, he lay
down and went to sleep. Those monks walked up and down during
the first watch, and in the middle watch entered the monastery.
When the Elder, who was sleeping, woke up, he went to those monks
and said to them, "Did you come here thinking to yourselves, 'We
will lie down and go to sleep '.^^ [143] Leave the monastery immediately,
and devote yourselves to meditation." So saying, he himself went
back again, lay down, and went to sleep.
The other monks walked up and down during the middle watch,
and in the last watch entered the monastery. The Elder woke up
again, went to them, drove them out of the monastery, and then
himseK went back again, lay down, and went to sleep. Since the Elder
did this repeatedly, those monks were not able to concentrate their
attention, either on the recitation of the Sacred Word or on their medi-
tations, and as a result, their minds were distraught. Finally they
said to themselves, "Our teacher must be exceedingly energetic. Let
us watch him." When they discovered what he was doing, they said,
"We are lost, brethren; our teacher declaims empty declamations."
So tired were the monks from the little sleep they got that not a
single monk was able to develop Specific Attainment.
Having completed residence, they went back to the Teacher.
The Teacher, after exchanging the usual friendly greetings with them,
asked them, "Monks, did you observe heedfulness.'^ Did you perform
your meditations faithfully?" Then the monks told him the whole
story. Said the Teacher, "Monks, this is not the first time this Elder
has made your efforts miscarry; he did the same thing before." So
saying, in comphance with their request, he related the Akalaravi-
kukkuta Jataka: ^
Brought up by no mother or father, dwelling in the house of no teacher.
This cock knows neither the right time nor the wrong time to crow.
Said the Teacher, "At that time that cock was this very Elder
Padhanika Tissa, those five hundred monks were these very novices,
and the world-renowned teacher was I myself."
Having related this Jataka, the Teacher said, "Monks, if a man
is to admonish others, he must first subdue himself; for if, under
these circumstances, he admonish others, [144] being well subdued
1 Jataka 119: i. 436.
^56
Book 12y Story k. Dhammapada 160 [N.3.i44i-
himself, he can subdue others." So saying, he pronounced the fol-
lowing Stanza,
159. If a man will make himself what he instructs others to be.
Being himself well-subdued, he may subdue others;
For, as the saying goes, it is a hard thing for a man to subdue himself.
XII. 4. "AND HATE NOT HIS FATHER AND MOTHER" ^
For self is the refuge of self. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to the mother of Elder Kumara Kassapa.
4 a. Birth of Kumara Kassapa
The story goes that she was the daughter of a treasurer in the
city of Rajagaha. From the time she reached the age of reason, she
sought permission to become a nun, but although she asked her mother
and father again and again, she failed to obtain from them permis-
sion to enter the Order. [145] On reaching marriageable age, she
married, went to live in her husband's household, and amid the cares
of the household life proved a devoted wife. Now in no long time
she conceived a child in her womb. But she knew not that she was
pregnant. Winning the favor of her husband, she asked to enter the
Order and obtained his permission to do so. So, not knowing that she
was pregnant, he conducted her with great pomp to the community
of nuns, and obtained for her admission to the Order at the hands of the
nuns belonging to the faction of Devadatta.
After a time the nuns observed that she was pregnant. Said they,
"What does this mean.^" She replied, "Noble sisters, I know not
what this may mean, but this I know for certain, that my chastity
is unimpaired." So the nuns conducted her to Devadatta, and said to
him, "This nun retired from the world through faith. We know not
when she conceived this child. What, therefore, shall we do.^^"
Devadatta thought only, "Let not reproach be cast upon the nuns
who receive instruction from me." Therefore he said, "Expel her
from the Order." When the young nun heard those words of Deva-
^This story follows closely the Introduction to Jataka 12: i. 145-149. The
Jataka version, however, lacks the account of the meeting between Kumara
Kassapa and his mother. Compare Anguttara Commentary on Etadagga Vagga, Story
qf Kumara Kassapa, p. 173. Text: N iii. 144-149.
-N .3. 14620] ^'And hate not his father and mother" 357
datta, she said, "Noble sisters, do not ruin me. But I did not retire
from the world at the instance of Devadatta. Come, conduct me to
the Teacher at Jetavana."
Accordingly they took her with them, went to Jetavana, and laid
the matter before the Teacher. Now, although the Teacher knew
that she had conceived the child when she was living in the world,
yet, for the purpose of disproving the false accusation, he summoned
King Pasenadi Kosala, Maha Anathapindika, Culla Anathapindika,
Visakha the female lay disciple, and other great personages, giving
the following orders to the Elder Upali, "Go clear this young woman
of the charge against her in the midst of the Fourfold Assembly."
The Elder caused Visakha to be summoned before the king and
put the case in her hands. Visakha caused a curtain to be drawn about
the young woman, and within the curtain made an examination of her
hands, feet, [146] navel, belly, and extremities. Then she computed
the months and days, and perceiving that the young woman had con-
ceived the child when she was living in the world, informed the Elder
of that fact. Thereupon the Elder proclaimed her innocence in the
midst of the Fourfold Assembly. After a time she brought forth a
son, strong and mighty, for whom she had prayed at the feet of the
Buddha Padumuttara.
Now one day, as the king was passing near the community of
nuns, he heard the cry of a child. "What is that .^" he asked. "Your
majesty," they replied, "a certain nun has given birth to a child; that
is the sound of his voice." So the king took the boy to his own house
and committed him to the care of his daughters. On the day appointed
for the naming of the child, they gave him the name Kassapa. But
because he had been brought up in princely state all the people called
him Prince Kassapa, Kumara Kassapa.
One day on the playground he struck some boys. They cried out,
"We have been struck by that Motherless-Fatherless." Kassapa
immediately ran to the king and said to him, "Your majesty, they say
I have neither mother nor father; tell me who my mother is." The
king pointed to his daughters and said, "There are your mothers."
But the boy replied, "I have not so many mothers as that; by right
I should have only one mother; tell me who she is." The king thought
to himself, "It is impossible to deceive this boy." So he said to him,
"Dear boy, your mother is a nun, and I brought you here from the
nuns' convent."
No more than this was needed to arouse deep emotion in the heart
358 Booh 12^ Story 4- Dhammapada 160 [N.3.14620-
of the boy. He immediately said, "Dear friend, obtain for me ad-
mission to the Order." "Very well, dear boy," replied the king.
So with great pomp he conducted the boy to the Teacher and had him
admitted to the Order. After he had made his full profession he
became known as Elder Kumara Kassapa. Receiving a Subject of
Meditation from the Teacher, he retired to the forest. But although
he strove and struggled with might and main, he was unable to de-
velop Specific Attainment. So, thinking to himself, "I will obtain a
Subject of Meditation from the Teacher better suited to my needs,"
he returned to the Teacher and took up his residence in Andha
Grove.
(Now a monk who, in the time of the Buddha Kassapa, had per-
formed his meditations alone and had attained the Fruit of the Third
Path, and had been reborn in the World of Brahma returned from the
World of Brahma, and asked Kumara Kassapa fifteen questions, but
sent him away with the words: "None other than the Teacher can
resolve these questions. Go to the Teacher and get their solution."
Kumara Kassapa did so, and at the end of the answers to the ques-
tions attained Arahatship.) ^ [147^]
4 b. " And hate not his father and mother "
Now for twelve years following Kassapa' s retirement from the
world, tears streamed from the eyes of the nun his mother. With
face wet with the tears she shed because of the suffering caused her
by separation from her son, she went on her rounds for alms. One
day she saw her son the Elder in the street. Crying out, "My son!
my son ! " she ran to meet him, and falling at his feet, rolled on the
ground. Milk streamed from her breasts, and her robe was wet, as
she rose from the ground and took the Elder in her arms.
The Elder thought to himself, "If she receives kindly words from
me, it will mean her undoing; therefore I will speak harshly to her."
So he said to her, "What are you about .^ Can you not away with
human affection.^" Thought the mother, "How like a brigand he
talks!" And she said to him, "Dear son, what say you.^" But he
only repeated again the same harsh words. Thereupon she thought,
*'Ah, because of him I have not been able to restrain my tears for
twelve years! But he has hardened his heart towards me; why should
I have anything to do with him any more.'^" And then and there,^
1 See Majjhima 23: i. 142-145.
-N.3.14910] *'And hate not his father and mother*' 359
uprooting affection for her son, on that very day she attained
Arahatship.
Some time afterwards the monks began a discussion in the Hall
of Truth: "Devadatta all but destroyed Kumara Kassapa, endowed
with the faculties requisite for Conversion, and the nun his mother;
but the Teacher became their refuge. Oh, how great is the compassion
of the Buddhas for the world!" [148] At that moment the Teacher
approached and asked them, "Monks, what subject are you discussing
now, as you sit here all gathered together?" When they told him, he
said, "Monks, this is not the first time I have been their refuge and
defense. I was their refuge in a previous state of existence also."
So saying, he related the Nigrodha Jataka ^ in detail:
Follow only the Banyan deer; abide not with the Branch.
Better death with the Banyan deer than life with the Branch.
Then said the Teacher, identifying the characters in the Jataka,
"At that time the Branch deer was Devadatta, and the herd of the
Branch deer was the retinue of Devadatta; the doe that reached her
turn was the nun; her fawn was Kumara Kassapa; and the Banyan
deer, the king of the deer, who offered his life for the doe with young,
was I myself."
And praising the nun for uprooting affection for her son and for
establishing herself as a refuge for herself, he said, "Monks, inasmuch
as the goal of heaven or the goal of the Paths which one man has
earned for himself cannot become the property of another, therefore
self is the refuge of self. How can one man be the refuge of another.'^ "
So saying, he pronounced the following Stanza,
160. For self is the refuge of self.
Indeed, how can one man be the refuge of another?
For by his own well-tamed self
A man gains for himself a refuge which is hard to gain.
Xn. 5. KILLING OF MAHA KALA ^
The evil done by self. This religious instruction was given by the
Teacher while he was in residence at Jetavana with reference to a
certain lay disciple named Maha Kala, who had attained the Fruit
of Conversion. [149]
1 Jataka 12: i. 149-153.
2 Cf. story xii. 9, and Thera-Gdthd Commentary, cxxi and ccxliv. Text: N iii.
149-152.
360
Book 12, Story 5. Dhammapada 161 [N.3.i49ii-
The story goes that on the eighth day of the month Maha Kala
took upon himself the obligations of Fast-day, and spent the entire
night at the monastery listening to the Law, Now during the night
some thieves broke into a certain house and began to gather up spoils.
The owners, awakened by the rattling of iron vessels, set out in pur-
suit of the thieves. Finding that they were pursued, the thieves
began to throw away what they had stolen, but the owners pursued
them all the same. When the pursuers came in sight, the thieves
scattered in all directions, one of them taking the road leading to
the monastery.
Now early in the morning, Maha Kala, who had listened all night
long to the preaching of the Law, was bathing his face on the bank
of the monastery pool. As the thief came along, he threw his spoils
down before Maha Kala and then continued his flight. When the
men who were pursuing the thieves came up and saw the stolen goods
lying before Maha Kala, they said to him, "So you are the man who
broke into our house and stole our property ! Yet here you are acting
as though you had been listening to the Law!" [150] And seizing him,
they beat him to death, and having thrown his dead body aside,
departed.
Early in the morning when the young monks and novices set out
from the monastery with water-pots in hand, they discovered the
dead body of Maha Kala. And straightway they reported the matter
to the Teacher, saying, "This lay disciple spent the night at the
monastery listening to the Law and met death contrary to his deserts."
The Teacher replied, "It is quite true, monks, that Kala's death was
quite undeserved, if one considers only the present state of existence.
But what he received was in exact conformity with an evil deed he
committed in a previous state of existence." Then, in compliance
with a request of the monks, the Teacher related the following
5 a. Story of the Past : The soldier and the man with a
beautiful wife
Long, long ago, the story goes, there was a certain frontier village
in the country of the king of Benares, and a forest hard by, and at
the entrance to the forest a band of thieves used to lie in wait for
travelers. The king accordingly posted one of his soldiers at the
entrance to the forest, and for a certain consideration this soldier
would escort travelers into the forest and back again.
-N .3.15111] Killing of Mahd Kola 361
One day a certain man, accompanied by a beautiful wife, ap-
proached the entrance to the forest in a small carriage. When the
king's soldier saw this woman, he fell in love with her. Therefore,
when the man said to him, "Sir, escort us through the forest," the
soldier replied, "It is too late now; early in the morning I will
escort you through the forest." But the traveler said, "We are
in good season, sir; pray escort us through the forest immediately."
"Sir, you must turn back; you will find food and lodging in our
house." The traveler did not wish to turn back, but the soldier
gave a sign to his men, and they turned the carriage around. And
in spite of the traveler's protests, the soldier lodged the man and
his wife in the gate-house and caused food to be prepared for
them.
Now the soldier had a precious stone in his house, and this he
caused to be placed in the traveler's carriage. When it was daybreak,
he caused a sound to be made as though thieves were entering his
house. Immediately afterwards his men came and reported to him,
"Master, your precious stone has been carried off by thieves." There-
upon the soldier posted guards at the gates of the village and gave
orders to them as follows, "Search everybody who comes out of the
village."
Early in the morning the traveler harnessed his carriage [151] and
set out. The soldier's hirelings stopped the carriage, searched it, and
finding concealed therein the very stone which they themselves had
placed there, reviled the traveler, saying, "It was you who stole
the jewel, and having stolen it, are now running away." And having
beaten the traveler soundly, they brought him before the headman
of the village and said to him, "Master, we have caught the thief."
Said the village headman, "After my good friend had lodged him in
his house and given him food to eat, he stole his jewel and tried to
run away. Take away this wicked fellow." And he had him beaten
to death and his dead body cast away.
This was his deed in a previous state of existence. When he passed
out of that state of existence, he was reborn in the Avici Hell, and
after suffering torment in hell for a long period of time, because the
fruit of his evil deed was not yet exhausted, he was beaten to death
in this manner in a hundred existences. End of Story of the Past.
When the Teacher had thus related the evil deed committed by
Maha Kala in a previous state of existence, he said, "Monks, it is
only the evil which living beings here in the world commit that
362 Booh 12, Story 6, Dhammapada 162 [N.3.15112-
crushes them in the four states of suffering." So saying, he pro-
nounced the following Stanza,
161. The evil done by self, begotten by self, originating in self.
Grinds a fool even as a diamond grinds a hard jewel.
XII. 6. DEVADATTA SEEKS TO SLAY THE
TATHAGATA ^
He whose wickedness has passed all hounds. This religious instruc-
tion was given by the Teacher while he was in residence at Veluvana
with reference to Devadatta. [152]
For on a certain day the monks began a discussion in the Hall
of Truth: "Brethren, Devadatta, whose habit is wickedness, whose
nature is evil, as evil desire waxed strong in him, solely because of his
wicked nature, wormed himself into the favor of Ajatasattu, bestowed
rich gain and high honor upon him, incited him to the murder of his
father, and afterwards, conspiring with him, went about seeking by
some means or other to slay the Tathagata."
At that momeijt the Teacher drew near and asked them, "Monks,
what are you discussing now as you sit here all gathered together.^^"
When they told him, he said, "Monks, this is not the first time Deva-
datta has gone about seeking by some means or other to slay me; he
did the same thing in a previous state of existence also." So saying,
he related the Kurunga Miga and other Jatakas. Then he said,
"Monks, when a man allows his wickedness to pass beyond all bounds,
the evil desire which springs up because of his wickedness, like a
creeper which wraps itself about a Sal-tree and finally crushes it,
flings him forth to Hell or to one of the other states of suffering." So
saying, he pronounced the following Stanza, [153]
162. He whose wickedness has passed all bounds, even as a creeper overspreads a
Sal-tree,
Makes himself that which his enemy would wish him to be.
1 Cf. story i. 12 6. Text: N iii. 152-153.
-N. 3. 1558] Devadatta seeks to slay the Tathdgata 363
XII. 7. DEVADATTA SEEKS TO CAUSE A SCHISM IN
THE ORDER!
Easy to do. This religious instruction was given by the Teacher
-while he was in residence at Veluvana with reference to Devadatta's
going about for the purpose of causing a schism in the Order. [154]
For on a certain day Devadatta went about to cause a schism in
the Order, and seeing Venerable Ananda going his round for alms,
informed him of his intention. When the Elder heard what Deva-
datta said, he went to the Teacher and said this to the Exalted One:
"Reverend Sir, this very morning I put on my undergarment, and
taking bowl and robe, entered Rajagaha for alms. And, Reverend
Sir, as I was going about Rajagaha for alms, Devadatta saw me. And
seeing me, he drew near to where I was, and having drawn near to
where I was, said this to me, *From this day forth, brother Ananda, I
shall keep Fast-day and carry on the business of the Order apart
from the Exalted One, apart from the Order of Monks.' To-day,
Exalted One, Devadatta will rend the Order asunder, and will by
himself keep Fast-day and carry on the business of the Order." There-
upon the Teacher breathed forth the following Solemn Utterance,
Easy to do for the good is the good; the good is hard for the evil to do;
Evil is easy for the evil to do; evil is hard for the noble to do.
Then said the Teacher, "Ananda, what is not good for one, is
€asy to do; what is good for one, is hard to do." So saying, he pro-
nounced the following Stanza,
163. Easy to do are those things which are not good, and those things which are
hurtful to oneself;
But that which is salutary and good is exceedingly hard to do.
XII. 8. THE JEALOUS MONK 2
He that reviles the Religion of the Holy, This religious instruction
was given by the Teacher while he was in residence at Jetavana with
reference to Elder Kala. [155]
^ This story is derived from the Vinaya, Culla Vagga, vii. 3. 17: ii. 198""^^. Cf.
also Uddna, v. 8: 60-61. Text: N iii. 154-155.
2 Text: N iii. 155-156.
364
Book 12, Story 8. Dhammapada 16^ [N.3.1559-
In Savatthi, the story goes, a certain woman used to minister to
this Elder with the tenderness of a mother for a son. Now the family
who lived in the house next door went one day to hear the Teacher
preach the Law, and when they returned, they uttered words of praise,
saying, "Oh, how wonderful are the virtues of the Buddhas! Oh,
how pleasing is the preaching of the Law!" After listening to their
words of praise, this woman said to the Elder, "Reverend Sir, I too
wish to hear the Teacher preach the Law." But he dissuaded her from
going, saying, "Do not go there." Likewise on the second day and
on the third day he dissuaded her from going, but in spite of his
efforts to dissuade her, she still desired to hear the Teacher preach
the Law.
Now why was it that he dissuaded her from going .^ This, we are
told, was the thought in his mind, "If she hears the Teacher preach
the Law, she will have no more use for me." One day early in the
morning, after she had eaten her breakfast, she took upon herself
the obligations of Fast-day and went to the monastery, enjoining
the following command upon her daughter, "Dear daughter, minister
faithfully to the noble Elder." When the Elder came to the house,
the daughter served him with food. "Where has the eminent female
lay disciple gone?" asked the Elder. "She has gone to the monastery
to hear the Law," replied the daughter. [156]
When the Elder heard that, the fire of hatred flamed up in his
belly and consumed him. "Now she has broken with me," exclaimed
the Elder, and went quickly to the monastery. When he saw the
woman listen to the Teacher preaching the Law, he said to the Teacher,
"Reverend Sir, this stupid woman does not understand your subtle
discourse on the Law. One ought rather to preach to her on the duty
of almsgiving and on the moral precepts." But the Teacher, perceiving
his motive, said, "Vain man, because of your own false views, you
revile the Religion of the Buddhas. But in so doing you strive only
to your own hurt." So saying, he pronounced the following Stanza,
164. He that reviles the Rehgion of the Holy, the Noble, the Righteous,
Such a simpleton, by reason of his false views.
Brings forth fruit to his own destruction, like the fruit of the katthaka reed.
-N. 3. 1572s] The jealous monk 365
XII. 9. COURTEZANS SAVE A LAYMAN'S LIFE ^
By self alone is evil done. This religious instruction was given
by the Teacher while he was in residence at Jetavana with reference
to the lay disciple Culla Kala. [157]
For on a certain day, just as in the story of Maha Kala, tunnel
thieves were pursued by the owners of the stolen property. Now
early in the morning the lay disciple Culla Kala, who had spent the
night at the monastery listening to the Law, came out of the monastery
and set out on the road to Savatthi. The thieves threw down the
stolen property in front of that lay disciple and continued their flight.
When the men pursuing the thieves saw the lay disciple, they cried
out, "There is the man who played thief last night, acting as though
he had been listening to the Law. Catch him!" So saying, they
seized the lay disciple and beat him.
Now some courtezans, on their way to the bathing-place on the
river, saw the lay disciple and said to his captors, "Sirs, go your way;
this man did nothing of the sort." So saying, they obtained his
release. Thereupon the lay disciple went to the monastery and told
the monks what had happened, saying, "Reverend Sirs, I should
have been killed by some men, had not some courtezans saved my
life." The monks repeated the story to the Tathagata. The Teacher
listened to the story and said, "Monks, the lay disciple Culla Kala's
life was indeed saved, both through the intercession of courtezans
and because he was himself guiltless. For living beings here in the
world, by reason of the evil deeds which they themselves commit, of
themselves suffer in hell and in the other states of suffering. But
they that do good works of themselves obtain Salvation and go to
heaven and to Nibbana." So saying, he pronounced the following
Stanza,
165. By self alone is evil done, by self alone does one suffer.
By self alone is evil left undone, by self alone does one obtain Salvation.
Salvation and Perdition depend upon self; no man can save another.
1 Cf. story xii. 5, and Thera-Gdthd Commentary, cxxi and ccxliv. Text: N iii. 157-158.
366 Book 12, Story 10. Dhammapada 166 [N .3.15812-
XII. 10. BY RIGHTEOUSNESS MEN HONOR THE
BUDDHA 1
Let a man not neglect his own good for that of another. This religious
instruction was given by the Teacher while he was in residence at
Jetavana with reference to Elder Attadattha. [158]
For when the Teacher was about to pass into Nibbana, he said
to his disciples, "Monks, four months hence I shall pass into Nibbana."
Thereupon seven hundred monks who had not yet attained the Fruit
of Conversion were deeply moved, and never leaving the Teacher's
side, whispered to each other, "Brethren, what are we to do?" But
Elder Attadattha thought to himself, "The Teacher says that four
months hence he is to pass into Nibbana. Now I have not yet freed
myself from the power of the evil passions. Therefore so long as the
Teacher yet remains alive, I will strive with all my might for the
attainment of Arahatship." Accordingly Elder Attadattha went
no more with the monks.
Now the monks said to him, "Brother, why is it that you thus
avoid our company and no more talk with us.^^" And conducting
Elder Attadattha to the Teacher, they laid the matter before him,
saying, "Reverend Sir, this Elder does thus and so." The Teacher
asked Elder Attadattha, "Why do you act thus.?" The Elder replied,
"Reverend Sir, you have said that [159] four months hence you are
to pass into Nibbana; and I have determined that so long as you yet
remain alive, I will strive with all my might for the attainment of
Arahatship."
The Teacher applauded him for his wise decision and said to the
monks, "Monks, whosoever sincerely loves me should be like Elder
Attadattha. For truly they honor me not who honor me with perfumes
and garlands. They only honor me who fulfill the higher and the lower
Law; therefore others also should follow the example of Elder Atta-
dattha." So saying, he pronounced the following Stanza,
166. Let a man not neglect his own good for the good of another, however important.
A man should learn what is good for himself and apply himself thereto with
diligence.
1 Cf. stories xv. 7 and xxv. 4, and Digha 16: ii. 138. Text: N iii. 158-160.
University of Toronto
Dbraiy
Acme Library Card Pocket
Under Pat. "Ref. Index File"
Made by LIBRARY BUREAU
^v:>\v^: "^H\ ''. ur
■„,.».■ ,-,-< , s,
■^i'c:^i'-\vy
^:^^^^
:^. ^iri^'i:'-^ '■.''<.^':\iv ■■■^V'-l;;^ '3''^
s.uv^:tVi^v-^-tv^.r-'-*'
I wv^u, ■;■;';: )^;v;
;.-, ■<i\y.,V,i';1.-,',',',-^
Live Music
Archive
Librivox
Free Audio
Metropolitan Museum
Cleveland
Museum of Art
Internet
Arcade
Console Living Room
Open Library
American
Libraries
TV News
Understanding
9/11